Sifat al-Hajj wa’l-‘Umrah (Description of Hajj and ‘Umrah), Dought & clear, - * She remained in ihram because she thought that exiting ihram could only be done after tawaaf al-ifadah

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I did Hajj this year, and because of my ignorance and misunderstanding, I thought that women could not exit ihram until after doing tawaaf al-ifaadah, and I delayed tawaaf al-ifaadah and did it with the farewell tawaaf (tawaaf al-wadaa‘). Thus I remained in ihram for all the days of my Hajj – but I did not do any of the things that are prohibited when in ihram. Do I have to do anything?
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Praise be to Allah
Exiting ihram is done in two stages:
1. The first or lesser exiting of ihram. This is attained by doing two out of three things: stoning the Jamaraat, shaving the head (or cutting the hair), and tawaaf. If a person stones the Jamaraat and shaves his head, then he has completed the first stage of exiting ihram and everything becomes permissible to him except intimacy with his wife.
2. The greater exiting of ihram, which is attained by doing all three actions: stoning the Jamaraat, shaving the head, and tawaaf, and by doing sa‘i for one who still has to do sa‘i.
Based on that, if you had stoned the Jamaraat and cut your hair, then you had completed the first stage of exiting ihram, and you could use perfume, cut your nails and other things that were prohibited whilst in ihram – apart from intimacy with your husband – but if you refrained from these temporarily prohibited actions because you thought that exiting ihram could only be after doing tawaaf, then you do not have to do anything. The most that can be said is that you did not do that which was permissible for you.
And Allah knows best.








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Sifat al-Hajj wa’l-‘Umrah (Description of Hajj and ‘Umrah), Dought & clear, - * A menstruating woman entered ihram for ‘umrah and did sa‘i, then she did tawaaf after she purified herself

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When I went to do ‘umrah, I was menstruating, so I did sa‘i and cut my hair, and I exited ihram and put on niqab. I waited until I became pure, then I did tawaaf at the Ka‘bah. I did this based on the ruling on Hajj, which says that the menstruating woman should do everything except tawaaf. Please note that I am not married. What is your opinion, may Allah bless you?
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Praise be to Allah
You did the right thing by entering ihram at the miqaat when you were menstruating. The evidence that it is correct to enter ihram when menstruating or bleeding following childbirth is the report which says that Asma’ bint ‘Umays (may Allah be pleased with her) gave birth when the Prophet (blessings and peace of Allah be upon him) had halted at Dhu’l-Hulayfah (the miqaat for the people of Madinah) and was intending to perform Hajj. She sent word to the Prophet (lettings and peace of Allah be upon him) asking: What should I do? He said: “Take a bath (ghusl), wrap your private part in a cloth, and enter ihram.” Narrated by Muslim (1218).
You also did right by refraining from tawaaf when you were menstruating. The Prophet (blessings and peace of Allah be upon him) said to ‘Aa’ishah (may Allah be pleased with her), when she got her menses during the ‘umrah of her Hajj – as she was doing Hajj tamattu‘ i.e., ‘umrah followed by Hajj, exiting ihram in between –: “Do what the pilgrims do, but do not circumambulate the House until you are purified.” Narrated by al-Bukhaari (1650) and Muslim (1211).
But you made a mistake by doing sa‘i and cutting your hair before doing tawaaf, because the permissibility of doing sa‘i before tawaaf applies only to Hajj, not ‘umrah, according to the more correct opinion. Therefore ‘Aa’ishah (may Allah be pleased with her) did not do the sa‘i of her ‘umrah when she got her menses. Exiting ihram and cutting the hair only come after doing both tawaaf and sa‘i; before that it is not allowed, and a compensatory sacrifice must be offered for that.
Shaykh Muhammad ibn Saalih ibn ‘Uthaymeen (may Allah have mercy on him) said:
With regard to doing sa‘i after tawaaf; is it stipulated that it must be preceded by tawaaf?
Answer: Yes, that is stipulated. If a person starts by doing sa‘i before tawaaf, he must repeat it after tawaaf, because he did it in the wrong sequence.
If someone were to ask: What do you say about the saheeh report which says that the Messenger of Allah (blessings and peace of Allah be upon him) was asked a question by a man who said to him: I did sa‘i before tawaaf, and he said: “Do it and it does not matter?” The answer is that this was in the case of Hajj, not ‘umrah.
If it is said: What applies to Hajj also applies to ‘umrah unless there is evidence to the contrary, because tawaaf and sa‘i are both essential parts of both Hajj and ‘Umrah?
Our response is to say: This analogy is not sound, because doing things in the wrong sequence in ‘umrah is a very serious mistake. That is because ‘umrah involves nothing but tawaaf, sa‘i, and shaving the head or cutting the hair, but doing things in the wrong order in Hajj does not affect it at all, because in Hajj five rituals are done in a single day. So it is not valid to draw an analogy between ‘umrah and Hajj in this regard. It was narrated from ‘Ata’ ibn Abi Rabaah (may Allah have mercy on him), the scholar of Makkah, that he regarded it as permissible to do sa‘i before tawaaf in ‘umrah, and this was also stated by some of the scholars.
Some of the scholars were of the view that this is permissible if one forgets or is unaware, but is not permissible if one knows and remembers the ruling.
End quote fromash-Sharh al-Mumti‘(7/273)
Shaykh Ibn Baaz (may Allah have mercy on him) was of the view that it is valid to do sa‘i before tawaaf in the case of ‘umrah, as in the case of Hajj.
He (may Allah have mercy on him) said: It is proven from the Prophet (blessings and peace of Allah be upon him) that he said during the Farewell Pilgrimage, when he was asked about the actions of the Day of Sacrifice – namely stoning the jamaraat, offering the sacrifice, shaving the head or cutting the hair, tawaaf and sa‘i – and doing some of them before others – he said: “It does not matter.”
This general answer includes doing sa‘i before tawaaf in both Hajj and ‘umrah. This was also the view of a number of scholars, and it is supported by the report narrated by Abu Dawood with a saheeh isnaad from Usaamah ibn Shurayk, according to which the Prophet (blessings and peace of Allah be upon him) was asked about someone who did sa‘i before tawaaf, and he said: “It does not matter.” This response includes the sa‘i of both Hajj and ‘umrah, and there is nothing in the clear saheeh evidence to indicate otherwise. But it is prescribed to repeat it after the tawaaf of Hajj or ‘umrah, so as to be on the safe side, and so as to avoid an area concerning which the scholars differed, and also so as to follow what the Prophet (blessings and peace of Allah be upon him) did during his Hajj and ‘umrah.
It may be that what Shaykh Taqiy ad-Deen (may Allah have mercy on him) said about sa‘i coming after tawaaf being the subject of consensus, was that this is what is preferable. As for whether that is permissible, there is a difference of opinion concerning that, as we have indicated. Among those who stated that clearly was the author ofal-Mughni(3/390) when he (may Allah have mercy on him) narrated from ‘Ata’ that it is permissible in all cases, and according to one of the two reports narrated from Ahmad, it is permissible in the case of the one who forgot.
End quote fromFataawa ash-Shaykh Ibn Baaz(17/339)
He (may Allah have mercy on him) was asked: Is it permissible to do sa‘i before tawaaf, whether that is in Hajj or in ‘umrah?
He replied:
The Sunnah is to do tawaaf first, then sa‘i after that. If a person does sa‘i before tawaaf out of ignorance, there is no blame on him for that. It is proven that a man asked the Prophet (blessings and peace of Allah be upon him): I did sa‘i before I did tawaaf. He said: “It does not matter.” This indicates that if a person does sa‘i first, that is acceptable, but the Sunnah is to do tawaaf and then do sa‘i. This is the Sunnah in both ‘umrah and Hajj.
End quote fromFataawa Ibn Baaz(17/337).
Based on that, the one who does sa i before tawaaf out of ignorance may be excused.
With regard to your cutting your hair before doing, tawaaf this is prohibited, as mentioned above, but you do not have to offer a compensatory sacrifice, because you were unaware of the ruling, but you have to cut your hair now.
If you can go back to Makkah and do tawaaf, then do sa‘i, then exit ihram after that and cut your hair, then this is better and is more on the safe side, so that you can exit your ihram for certain, and do your ‘umrah in the best manner.
If you are not able to do that, then cut your hair now, and your ‘umrah will be valid, in sha Allah.
And Allah knows best.






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Sifat al-Hajj wa’l-‘Umrah (Description of Hajj and ‘Umrah), Dought & clear, - * Ruling on gathering to offer du‘aa’ on the day of ‘Arafah

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What is the ruling on gathering to offer du‘aa’ on the day of ‘Arafah, whether that is in ‘Arafaat or elsewhere? What is meant is that one of the pilgrims recites the du‘aa’ called the “du‘aa’ for the day of ‘Arafah” that is narrated in some books of du‘aa’, or other du‘aa’s, and the other pilgrims repeat what he says, without saying Ameen. Is this du‘aa’ an innovation (bid‘ah) or not? We hope that you can clarify the matter, quoting the relevant evidence.
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Praise be to Allah
What is best for the pilgrim on this momentous day is to strive hard in du‘aa’ and beseeching Allah, may He be glorified and exalted, raising his hands, because the Messenger (blessings and peace of Allah be upon him) strove hard in du‘aa’ and supplication on this day until the sun set. He did that after praying Zuhr and ‘Asr together in the valley of ‘Arnah, then going to the place of standing, and he remained there beside the rocks and the mountain of supplication which is called Jabal Ilaal. He strove hard in du‘aa’ and dhikr, raising his hands, facing the direction of the qiblah, atop his camel. Allah, may He be glorified, has prescribed for His slaves that they should offer du‘aa’, with humility and in private, humbling themselves before Allah, may He be glorified and exalted, with hope and fear. This is one of the best places and times for du‘aa’, because Allah, may He be exalted, says (interpretation of the meaning):“Invoke your Lord with humility and in secret” [al-A ‘raaf 7:55]and“And remember your Lord within yourself” [al-A ‘raaf 7:205]. And inas-Saheehaynit is narrated that Abu Moosa al-Ash‘ari (may Allah be pleased with him) said: The people raised their voices in supplication and the Messenger of Allah (blessings and peace of Allah be upon him) said: “O people, take it easy, for you are not calling upon One Who is deaf or absent; rather you are calling upon One Who is All-Hearing, All-Seeing. The One upon Whom you are calling is closer to one of you than the neck of his mount.” And Allah, may He be glorified and exalted, praised Zakariyya (peace be upon him) for that, as He, may He be glorified and exalted, said (interpretation of the meaning):“(This is) a mention of the mercy of your Lord to His slave Zakariya (Zachariah), When he called out his Lord (Allah) a call in secret, ” [Maryam 19:2-3]. And Allah, may He be glorified and exalted, says (interpretation of the meaning):“And your Lord said: ‘Invoke Me, (i.e. believe in My Oneness (Islamic Monotheism)) (and ask Me for anything) I will respond to your (invocation)’” [Ghaafir 40:60]. And there are many verses and hadiths that urge us to remember Allah (dhikr) and call upon Him (du‘aa’). On this occasion in particular, it is prescribed to remember Him a great deal and call upon Him, devoting that worship solely to Him with presence of mind and hope and fear. It is prescribed to raise the voice with that dhikr and du‘aa’, and with the Talbiyah, as the Prophet (blessings and peace of Allah be upon him) and his Companions (may Allah be pleased with them) did. It was narrated from him (blessings and peace of Allah be upon him) that he said concerning that day: “The best of du’aa’ is du’aa’ on the day of ‘Arafah, and the best that I and the Prophets before me said is ‘Laa ilaaha ill-Allah wahdahu la shareeka lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer(There is no god but Allah alone, with no partner or associate; His is the dominion, to Him be praise, and He has power over all things).”
But with regard to communal du‘aa’, I do not know of any basis for that, and to be on the safe side it is better not to do it, because it has not been narrated from the Prophet (blessings and peace of Allah be upon him) or from his Companions (may Allah be pleased with them), as far as I know. But if a person says du‘aa’ among a group of others and they say Ameen to his du‘aa’, there is nothing wrong with that, as in the case of du‘aa’ al-qunoot, or du‘aa’ upon completion of the Qur’an (khatm al-Qur’an), du‘aa’ for rain and so on.
But as for gathering on the Day of ‘Arafah, in ‘Arafah or elsewhere, there is no basis for that in any report from the Prophet (blessings and peace of Allah be upon him). The Prophet (blessings and peace of Allah be upon him) said: “Whoever does a deed that is not part of this matter of ours, it will be rejected.” Narrated by Muslim in hisSaheeh. And Allah is the source of strength.
End quote from Majmoo‘ Fataawa ash-Shaykh Ibn Baaz (17/272)







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