General Dought & clear, - * He did tawaaf al-ifaadah and tawaaf al-wadaa‘ on the tenthday (of Dhu’l-Hijjah)

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I am a resident of Jeddah, and Allah blessed me by enabling me to perform the pilgrimage to the Ka‘bah this year. My wife and I did Hajj (please note that we did not go with a group, and we had no place to stay there). We did the rituals for the Day of ‘Arafah and Muzdalifah, and on the tenth day of Dhu’l-Hijjah we did all the rituals, namely stoning the Jamrah, cutting our hair, sa‘i, tawaaf al-ifaadah and al-wadaa‘ – we did that on the tenth day, then we went down to Jeddah and stayed there until 9 PM, then we went out to Mina to spend the night there. Then we went back to Jeddah after praying Fajr on the eleventh. We went down to Jeddah after that, then we went back again to Mina at sunset on the eleventh and stoned the Jamaraat for that day, and we stayed in Mina until 2 AM, after half of the night had passed. Then we went back to Jeddah, then we came back to Mina after Zuhr on the twelfth day and stoned the Jamaraat, then we left Mina at 4 PM on that day and went back to Jeddah. Do we have to do tawaaf al-wadaa‘ during the months of Hajj? Do we have to offer a compensatory sacrifice for anything?
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Praise be to Allah
Firstly:
The Sunnah is for the pilgrim to remain in Mina during the day, because that is what the Prophet (blessings and peace of Allah be upon him) did. He may go out from there to Makkah or Jeddah and the like, especially if that is because he has no place to stay in Mina.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: Does going out during the days of at-tashreeq to places near Makkah, such as Jeddah for example, affect one’s Hajj?
He replied: It does not affect one’s Hajj, but what is preferable is to remain in Mina night and day, as the Prophet (blessings and peace of Allah be upon him) remained there night and day.
End quote fromMajmoo‘ Fataawa ash-Shaykh Ibn ‘Uthaymeen(23/241- 243)
See also the answer to question no. 36244
Secondly:
Tawaaf al-wadaa‘ (the tawaaf of farewell) can only be done after one has completed all the rituals, i.e., after the days of Mina and stoning the Jamaraat. It is not permissible and is not valid to do it before that. So whoever does tawaaf al-wadaa‘ on the tenth or eleventh day (of Dhu’l-Hijjah), that is not valid.
It is permissible to delay tawaaf al-ifaadah until the time of tawaaf al-wadaa‘, as has been explained previously in the answer to question no. 36870.
Shaykh Muhammad ibn Ibraaheem (may Allah have mercy on him) said:
As for the one whose house is in Jeddah, if he does tawaaf al-ifaadah before finishing the stoning of the Jamaraat, and he intends in his tawaaf that it should be both tawaaf al-ifaadah and tawaaf al-wadaa‘, this does not count for tawaaf al-wadaa‘, because he has not yet completed the actions of Hajj.
But if this tawaaf is for ifaadah after he has completed the stoning of the Jamaraat, and he intends it as such and did not perform tawaaf al-wadaa‘ after that, and did not stay in Makkah after that – rather he left straightaway – then it will suffice for tawaaf al-wadaa‘ too.
End quote fromFataawa ash-Shaykh Ibn Ibraaheem(6/108)
To sum up: what you did as tawaaf al-wadaa‘ was not valid, and your departure for Jeddah after doing the rituals without a tawaaf is something for which you must offer a compensatory sacrifice, which is a sheep to be slaughtered in the Haraam and its meat distributed among the poor there.
Your wife also has to sacrifice a sheep, so long as she was not menstruating at the time of departure, because tawaaf al-wadaa‘ is waived in the case of a woman who is menstruating, because of the report narrated by al-Bukhaari (1755) and Muslim (1328) from Ibn ‘Abbaas (may Allah be pleased with him) who said: The people were commanded that the last thing they should do is to circumambulate the House, but an exception was made for menstruating women.
Your tawaaf al-wadaa‘ is not valid as you did it, and the compensatory sacrifice cannot be waived by doing it in your case, because you left Makkah without doing tawaaf al-wadaa‘.
Shaykh Ibn Baaz (may Allah have mercy on him) was asked: We are residents of Jeddah, and we came last year for Hajj. We completed all the rituals except tawaaf al-wadaa‘, which we delayed until the end of Dhu’l-Hijjah, after the crowds grew less. Is our Hajj valid?
He replied:
If a person does Hajj and delays tawaaf al-wadaa‘, his Hajj is valid, but he must do tawaaf al-wadaa‘ when he decides to leave Makkah. If he lives outside Makkah, such as the people of Jeddah and the people of at-Taa’if, Madinah and so on, then he should not leave until he bids farewell to the Ka‘bah with a tawaaf of seven circuits only, and there is no sa‘i, because there is no sa‘i in wadaa‘ (farewell); rather it is tawaaf only. If he leaves without doing tawaaf al-wadaa‘, then he must offer a compensatory sacrifice according to the majority of scholars, to be slaughtered in Makkah and its meat distributed to the poor and needy. But his Hajj is valid as mentioned above. This is the view of the majority of scholars. To sum up, tawaaf al-wadaa‘ is an obligatory ritual, according to the most correct scholarly view. It is proven from Ibn ‘Abbaas (may Allah be pleased with him) that he said: Whoever omits a ritual or forget it, let him offer a sacrifice. This ritual was omitted deliberately, so the person must offer a sacrifice, to be slaughtered in Makkah and the meat distributed to the poor and needy. The fact that he wants to come back to Makkah later on to do it, does not mean that this obligation could be waived. This is the favoured view, and this is the most correct view in my opinion. And Allah knows best.
End quote fromMajmoo‘ Fataawa Ibn Baaz(17/397)
And Allah knows best.

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1822. அபூ கதாதா(ரலி) அறிவித்தார்.
ஹுதைபிய்யா (ஒப்பந்தம் நடந்த) ஆண்டில் நபி(ஸல்) அவர்களுடன் நாங்கள் சென்றோம். அவர்களின் தோழர்கள் இஹ்ராம் அணிந்திருந்தனர்; நான் இஹ்ராம் அணியவில்லை. ”கைகா” எனும் இடத்தில் எதிரிகள் இருப்பதாக எங்களுக்கு அறிவிக்கப்பட்டது; நாங்கள் அவர்களை எதிர்கொள்ளச் சென்றோம். (வழியில்) ஒரு காட்டுக் கழுதையைக் கண்டு என் தோழர்கள் ஒருவரையொருவர் பார்த்து சிரிக்கலாயினர்.நான் அதைப் பார்த்து, அதன் மீது குதிரையை ஏவி, ஈட்டியால் அதைக் குத்திப் பிடித்தேன். நான் என் தோழர்களிடம் உதவி தேடியபோது, அவர்கள் (இஹ்ராம் அணிந்திருந்ததால்) எனக்கு உதவ மறுத்துவிட்டார்கள். பிறகு, அதை நாங்கள் அனைவரும் சாப்பிட்டோம். பிறகு நான் அல்லாஹ்வின் தூதரிடம் சென்று சேர்ந்து விட்டேன். நபி(ஸல்) அவர்களைப் பிரிந்து விடுவோம் என்று அஞ்சி, என் குதிரைய விரைவாகவும் மெதுவாகவும் ஓட்டிச் சென்றேன். நள்ளிரவில் பனும்ஃபார் கூட்டத்தைச் சேர்ந்த ஒரு மனிதரைச் சந்தித்தேன். ”நபி(ஸல்) அவர்களை எங்கேவிட்டு வந்திருக்கிறீர்?” என்று கேட்டேன். ”அவர்கள் ”சுக்யா” எனும் இடத்திற்குச் சென்று மதிய ஓய்வு கொள்ள எண்ணியிருந்த வேளையில் ”தஃஹின்” எனும் இடத்தில் அவர்களைவிட்டு வந்தேன்!” என்று அவர் கூறினார். நான் நபி(ஸல்) அவர்களை அடைந்து, ”இறைத்தூதர் அவர்களே! உங்கள் தோழர்கள் உங்களுக்கு ஸலாம் கூறி அனுப்பினார்கள்:உங்களிடமிருந்துஅவர்களை எதிரிகள் பிரித்து விடுவார்களோ என்று அவர்கள் அஞ்சுகிறார்கள்:எனவே, அவர்களுக்காக எதிர்பார்த்திருங்கள்!” என்று கூறினேன். நபி(ஸல்) அவர்கள் அவ்வாறே செய்தார்கள். மேலும், ”இறைத்தூதர் அவர்களே! நாங்கள் காட்டுக் கழுதையை வேட்டையாடினோம்;எங்களிடம் (அதில்) மீதமும் உள்ளது!” என்று கூறினேன். அப்போது நபி(ஸல்) அவர்கள் இஹ்ராம் அணிந்திருந்த தம் தோழர்களிடம் ”உண்ணுங்கள்!” என்று கூறினார்கள்.
ஷஹீஹ் புகாரி அத்தியாயம் : 28. (இஹ்ராம் அணிந்த நிலையில் தவறுதலாக) வேட்டையாடியதற்குரிய பரிகாரம்
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