Sifat al-Hajj wa’l-‘Umrah (Description of Hajj and ‘Umrah), Dought & clear, - * She did ‘Umrah, then she got her period, and she has some questions

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I hope that you can explain to me the ruling on these ‘Umrahs:
- The first ‘Umrah was a few years ago. I did ‘Umrah, then I got my period, but I do not remember whether that was during the ‘Umrah or afterwards.
- The second ‘Umrah: my family intended to do ‘Umrah, and I had my period, but I travelled with them and I do not remember what my intention was on that occasion. Then my family entered ihram at the miqaat, and I do not remember whether I entered ihram or not, or whether I had the intention that if anything prevented me (from going ahead with ‘Umrah) and I stipulated the condition of the period, then I travelled. My family did ‘Umrah, and I sat and waited for them until they had finished. What I remember is that I think I did not do ‘Umrah, but there is something not correct.
- The third ‘Umrah: I did ‘Umrah in the company of my sister and her husband, and I did ‘Umrah. What is the ruling on that?
- The fourth ‘Umrah: I intended to do ‘Umrah, then my family told me that we were going to go to another city, then do ‘Umrah. We set out from our city, without passing by the miqaat, and we stayed in the other city for a few days, then we decided to do ‘Umrah, but when I was doing ghusl I saw some blood (menses), and I do not remember what my intention was after that. My family went to the miqaat and entered ihram, but I do not remember what my intention was, whether I formed the intention or I mentioned menses (as an impediment to completing ‘Umrah) when forming my intention. My family went ahead and did ‘Umrah, whilst I waited for them.
- The fifth ‘Umrah: in sha Allah I did a proper ‘Umrah
What is the ruling on the previous ‘Umrahs? Do I have to do repeat them? Can I make them up in a single journey? Please note that I have received a marriage proposal; what is the ruling on that?
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Praise be to Allah
- With regard to the first ‘Umrah, concerning which you did not remember whether the period came during it or after it, it is a valid ‘Umrah, because the basic principle with regard to acts of worship is that they are sound, and uncertainty after having completed an act of worship does not matter.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: Doubt or uncertainty after having completed an act of worship does not matter. For example, if a person is uncertain as to whether he did five or six circuits of tawaaf, we say: if he is still in tawaaf, let him do what he is uncertain of, and that will be the end of the matter. If it is after he has finished tawaaf and he has left (the mataaf), and he says, “By Allah, I do not know whether I did six or seven circuits,” that uncertainty does not matter; he should ignore this doubt and regard it as seven.
This is a very useful principle; if a person has a lot of doubt and uncertainty, he should not pay any attention to that. If the uncertainty arises after he has finished an act of worship, he should not pay any attention to it, unless he is certain. If he is certain, then he must do that which he had omitted.
End quote fromFataawa Noor ‘ala ad-Darb
- With regard to the second ‘Umrah, as you cannot remember whether you entered ihram and did ‘Umrah or not, you do not have to do anything about it. The basic principle is that you are free of obligation, so do not pay any attention to these doubts.
- With regard to the third ‘Umrah which you did with your sister and her husband, it is a valid ‘Umrah, but you did a mistake by travelling to Makkah without a mahram, so you have to repent and seek forgiveness. The Prophet (blessings and peace of Allah be upon him) said: “No woman should travel except with a mahram.” Narrated by al-Bukhaari, 3006; Muslim, 1341
Please see the answer to question no. 316, 6057
- With regard to the fourth ‘Umrah, we say concerning it what we said concerning the first and second ‘Umrahs, which is that you should not pay any attention to this uncertainty, because the basic principle is that you are free of obligation.
To sum up, you are now free of obligation, and you do not have to repeat any of these ‘Umrahs.
However we should point out that what you should have done is to ask about matters that affected your acts of worship at the time when it happened, and not delay doing so. Rather you should hasten to find out what you need to know about acts of worship, and hasten to do that which is required of you. We also advise you not to pay attention to doubts and waswaas (whispers from the Shaytaan), and not to let them affect your worship, otherwise it will ruin your entire life, for the Shaytaan is eager to make the believer feel sad. So turn away from him and his traps, and seek refuge with Allah from him. We ask Allah to help you to remember Him, be grateful to Him and to worship Him properly.
And Allah knows best.

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Sifat al-Hajj wa’l-‘Umrah (Description of Hajj and ‘Umrah), Dought & clear, - * They did not reach Muzdalifah until after sunrise

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This year my husband and I went for Hajj. When the people in our group wanted to go to Muzdalifah, they asked everyone: Who wants to stay overnight in Muzdalifah and who does not? When they found out that there were some people who wanted to stay overnight in Muzdalifah, they said to us: Wait until the bus comes. The bus came at 10 PM and we got on, but the bus was so slow that we only reached Muzdalifah at 7 AM. Do I have to offer a sacrifice, because I was not able to enter Muzdalifah and stay there overnight or pray there?
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Praise be to Allah.
Firstly:
Staying overnight in Muzdalifah is obligatory according to the majority of scholars; some of them are of the view that it is a pillar or essential part of Hajj.
There was a difference of opinion as to how long one must stay there. The view of the Shaafa‘is and Hanbalis is that staying in Muzdalifah is obligatory, even if it is only for a moment, so long as that occurs in the second half of the night, after standing in ‘Arafah, and it is not essential to stay there; rather it is sufficient to simply pass through it.
So if you had entered within the boundaries of Muzdalifah, even for a moment, between halfway through the night and dawn, then you have done what is required.
But if you were not able to enter Muzdalifah because the roads were so crowded, then you do not have to do anything (to compensate for that), because obligatory duties are waived when one is unable to do them. Allah, may He be exalted, says (interpretation of the meaning):“On no soul does Allah place a burden greater than it can bear” [al-Baqarah 2:286].
Shaykh Ibn Baaz (may Allah have mercy on him) was asked: We were not able to stay overnight in Muzdalifah because we could not find any space except on the road, and they do not allow anyone to stop in the road, so we left and went to Mina. Do we have to do anything (to compensate for that)?
He replied:
If there was no space in Muzdalifah or the troops did not let him stop, then he does not have to do anything (to compensate for that), because Allah, may He be glorified, says (interpretation of the meaning):“So keep your duty to Allah and fear Him as much as you can” [at-Taghaabun 64:16]. But if that was due to carelessness on his part, then he has to offer a sacrifice and also repent.
End quote fromFataawa Ibn Baaz(17/287)
See also the answer to question no. 14632
Secondly:
You made a serious mistake by delaying the prayer until the time for it was over, because that is haraam and is in fact a major sin. Allah, may He be exalted, says (interpretation of the meaning):
“Verily, the prayer is enjoined on the believers at fixed hours”
[an-Nisa’ 4:103]
“Then, there has succeeded them a posterity who have given up As-Salat (the prayers) (i.e. made their Salat (prayers) to be lost, either by not offering them or by not offering them perfectly or by not offering them in their proper fixed times, etc.) and have followed lusts. So they will be thrown in Hell”
[Maryam 19:59].
The Sunnah is to delay Maghrib and put it together with ‘Isha’ in Muzdalifah, but if a person is afraid that the time for ‘Isha’ will end before he reaches Muzdalifah, then he has to pray on the road, according to his situation. If he is walking, he should stop and pray, standing, bowing and prostrating; if he is riding (in a vehicle) and cannot get off, he should pray on board that vehicle, because Allah, may He be exalted, says (interpretation of the meaning):“So keep your duty to Allah and fear Him as much as you can” [at-Taghaabun 64:16].
If a person remains in ‘Arafah until approximately 10 PM, and is aware that the roads are crowded, it is better for him for him to pray Maghrib and ‘Isha’ in ‘Arafah, especially if he has women with him, for whom it is difficult to get off and pray in the road.
The point is that one should not neglect what is obligatory for the sake of something that is Sunnah.
What you have to do is repent to Allah, may He be exalted, for having delayed the prayer, but you do not have to do anything else.
And Allah knows best.

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Sifat al-Hajj wa’l-‘Umrah (Description of Hajj and ‘Umrah), Dought & clear, - * Ruling on adding to the Talbiyah

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Is it permissible to add to the well-known Talbiyah in Hajj and ‘Umrah?
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Praise be to Allah.
The Talbiyah of the Messenger of Allah (blessings and peace of Allah be upon him) was: “Labbayka Allaahumma labbayk, labbayka laa shareeka laka labbayk. Inna al-hamda wa’l-ni‘mata laka wa’l-mulk, laa shareeka lak(Here I am, O Allah, here I am. Here I am, You have no partner, here I am. Verily all praise and blessings are Yours, and all sovereignty, You have no partner).” And he did not say anything more than that.
Narrated by al-Bukhaari (5915) and Muslim (1184).
It was also narrated from the Messenger (blessings and peace of Allah be upon him) that he used to say in his Talbiyah “Labbayka ilaaha al-Haqq(Here I am, O God of Truth).”
Narrated by Ahmad (2/341); classed as saheeh by al-Albaani inas-Silsilah as-Saheehah(2146)
It was narrated from some of the Sahaabah that they added to this format of the Talbiyah.
Naafi‘ said: ‘Abdullah in ‘Umar (may Allah be pleased with him) used to add to it: “Labbayka labbayka wa sa‘dayka, wa’l-khayru bi yadayka, labbayka wa’l-raghba’u ilayka wa’l-‘aml(Here I am, here I am and blessed by You, and all good is in Your hands; here I am, and aspirations and actions are devoted to You).”
Narrated by Muslim (1184).
Ibn Abi Shaybah narrated inal-Musannaf(4/283) that al-Miswar ibn Makhramah said: The Talbiyah of ‘Umar was: “Labbayka Allaahumma labbayk, labbayka laa shareeka laka labbayk. Inna al-hamda wa’l-ni‘mata laka wa’l-mulk, laa shareeka lak; Labbayka marghooban aw marhooban, labbayka dha’n-na‘ma’i wa’l-fadl il-hasan(Here I am, O Allah, here I am. Here I am, You have no partner, here I am. Verily all praise and blessings are Yours, and all sovereignty, You have no partner; here I am, in fear and hope; here I am, O Bestower of blessings and favours).”
It is proven that the Prophet (blessings and peace of Allah be upon him) approved of these additions that the Sahaabah (may Allah be pleased with them) made to the Talbiyah and did not object to them, which indicates that they are permissible.
It was narrated that Jaabir ibn ‘Abdullah (may Allah be pleased with him) said, narrating from the Prophet (blessings and peace of Allah be upon him): … , and he proclaimed the Oneness of Allah (Tawheed), saying: “Labbayka Allaahumma labbayk, labbayka laa shareeka laka labbayk. Inna al-hamda wa’l-ni‘mata laka wa’l-mulk, laa shareeka lak(Here I am, O Allah, here I am. Here I am, You have no partner, here I am. Verily all praise and blessings are Yours, and all sovereignty, You have no partner).” The people said this talbiyah that they say nowadays, and the Messenger of Allah (blessings and peace of Allah be upon him) did not object to any of that, but the Messenger of Allah (blessings and peace of Allah be upon him) kept to his own Talbiyah.
Narrated by Muslim (1218).
Taking all of these hadiths into consideration, it may be understood that it is preferable for the pilgrim who is performing Hajj or ‘Umrah to keep to the Talbiyah of the Messenger (blessings and peace of Allah be upon him), but if he adds to it some phrases such as those narrated from some of the Sahaabah (may Allah be pleased with them) or others, that is permissible.
Imam ash-Shaafa‘i (may Allah have mercy on him) said – after narrating the wording of the Talbiyah of the Messenger (blessings and peace of Allah be upon him):
This is what I prefer to be the Talbiyah of the pilgrim in ihram, nothing less and nothing more than that. But if he inserts the words narrated by Abu Hurayrah from the Prophet (blessings and peace of Allah be upon him) – namely the words “Labbayka ilaaha al-Haqq(Here I am, O God of Truth)”– that is close to it inmeaning, because it is a Talbiyah, and what is meant by Talbiyah is a response, so he is proclaiming that he is responding to the God of truth by sayingLabbayk(Here I am), first and last.
No one should be prohibited from saying something like the words of Ibn ‘Umar and others, venerating Allah, may He be exalted, and calling upon Him, along with the Talbiyah. But what is preferable in my view is to keep only to the Talbiyah which was narrated from the Prophet (blessings and peace of Allah be upon him) and not add anything to it, apart from that which was narrated from the Prophet (blessings and peace of Allah be upon him), and to venerate Allah, may He be exalted, and call upon Him after stopping reciting the Talbiyah.
End quote fromal-Umm(2/169-170)
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
Question: can we add to the words of the Talbiyah that were narrated by Jaabir (may Allah be pleased with him) from the Prophet (blessings and peace of Allah be upon him)?
We say: Yes. Imam Ahmad narrated inal-Musnadthat the Prophet (blessings and peace of Allah be upon him) used to say: “Labbayka ilaaha al-Haqq (Here I am, O God of Truth,” and “God of Truth” is a description of one of His attributes. In other words, one is saying, “Here I am, You are the God of Truth.”
Ibn ‘Umar (may Allah be pleased with him) used to add the words: “Labbayka wa sa‘dayka, wa’l-khayru fi yadayka, wa’l-raghba’u ilayka wa’l-‘aml(Here I am and blessed by You, and all good is in Your hands, and aspirations and actions are devoted to You).
So if a person adds words such as these, then we hope that there is nothing wrong with that, following the example of ‘Abdullah ibn ‘Umar. But it is preferable to keep to that which is proven from the Prophet (blessings and peace of Allah be upon him).
End quote fromash-Sharh al-Mumti‘(7/111).
Shaykh Ibn Jibreen (may Allah have mercy on him) said:
Adding to it – i.e., the Prophet’s Talbiyah – is permissible. It was proven that he (blessings and peace of Allah be upon him) used to hear his companions adding to it and he did not change it or object to it. For example:
“Labbayka wa sa‘dayka, wa’l-khayru bi yadayka, wa’sh-sharru laysa ilayka, nahnu ‘ibaaduka al-waafidoona ilayka, ar-raabighoona fima ladayka(Here I am and blessed by You, and all good is in Your hands, and evil is not to be attributed to You; we are Your slaves who are coming to You, hoping for that which is with You).
“Labbaykawa’l-raghba’u ilayka wa’l-‘aml(Here I am, and aspirations and actions are devoted to You).”
“Labbayka inna al-‘aysh ‘aysh al-aakhirah(Here I am; verily the true life is the life of the Hereafter).”
“Labbayka haqqan haqqan ta‘abbudan wa riqqan(Here I am, sincerely, sincerely, in worship and servitude (to You).”
All of that is permissible, because it is like a pledge to do these righteous deeds and committing oneself to them. It is also ascribing to Allah, may He be glorified and exalted, attributes that befit Him, because all good comes from Him, and all good (deeds) are devoted to Him; He is the Source of all blessings, and evil is not to be attributed to Him. So if a person persists in reciting this, there is the hope that Allah will accept his rituals and worship, and will protect him for the rest of his life.
End quote fromSharh ‘Umdat al-Ahkaam.
And Allah knows best.

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