First:

Repetition of ‘Umrah for the Muslim in one journey, either for himself or on behalf of someone else, is not from the Sunnah of the Prophet (may Allah’s peace and blessings be upon him) nor his Companions (may Allah be pleased with them) nor was it from the guidance of the pious predecessors. The basic principle is that for each ‘Umrah there is a separate journey.

Ibn al-Qayyim (may Allah have mercy on him) said in Zaad al Ma’aad (2/ 89-90): 

“None of his (may Allah’s peace and blessings be upon him) ‘Umrahs were performed by leaving Makkah as many people do today. Rather, all his ‘Umrahs were done while entering Makkah. He remained in Makkah for thirteen years after the revelation was first sent down and it has not been reported that he did ‘Umrah by leaving Makkah during that time.  

The ‘Umrah which the Messenger of Allah (may Allah’s peace and blessings be upon him) performed and prescribed was the ‘Umrah for one entering Makkah, not the the ‘Umrah of one who is already in Makkah, then leaves the “sanctuary” to return for an ‘Umrah. In his time, only A’ishah did this and it was due to a specific situation; that is, she had the intention of performing ‘Umrah, but her menses occurred. The Messenger of Allah ordered her to do the Hajj with ‘Umrah, and thus she performed Hajj Qiran (a type of Hajj where Hajj and ‘Umrah are done with one ihram). 

He informed her that the tawaf (circumambulation) around the House and walking between Safa and Marwah counted for both the Hajj and ‘Umrah. 

However, she felt somewhat upset that her friends (other women) would return having performed Hajj and ‘Umrah separately, as they performed Hajj Tamattu’ and did not menstruate during that time; whereas A’ishah performed Hajj Qiran and her ‘Umrah was included within her Hajj. 

The Messenger of Allah then ordered A’ishah’s brother to take her out to Tan’eem, and return to Makkah in order to perform her ‘Umrah and to make her feel better. 

However, he did not perform ‘Umrah from at-Tan’eem during that Hajj not did anyone else who was with him.” End quote 

Second: 

The majority of scholars have allowed one who performs ‘Umrah to perform another one during the same journey, especially if he is from outside Makkah and it is a long journey and difficult to return once more. In that case, he has to leave to the nearest place outside the “sanctuary” in order to get into ihram for the other ‘Umrah. 

Al-Bukhari (1215) and Muslim (1211) report from ‘Aishah (may Allah be pleased with her) that she said: “O Messenger of Allah, you did ‘Umrah and I did not. He said: O Abdur-Rahman, take your sister and make her perform the ‘Umrah from at-Tan’eem. So he took her on his camel and she performed the ‘Umrah.” 

In another narration found in Bukhari and Muslim, the Prophet (may Allah’s peace and blessings be upon him) said to Abdur-Rahman: “Leave the sanctuary with your sister and let her intend ‘Umrah.” 

Al-Imam an-Nawawi said in his commentary on Sahih Muslim (8/ 210): 

“’Leave the sanctuary with your sister and let her intend ‘Umrah’ in this is evidence for what the scholars said: That one who is in Makkah and wants to perform ‘Umrah, then his meeqat (boundary) for it is the closest area outside the sanctuary and it is not allowed for him to don the ihram within the sanctuary (haram). The scholars said: It is incumbent to leave the sanctuary so as to combine between the area outside the sanctuary and the sanctuary as the pilgrim does, for he stands in ‘Arafah (which is outside the sanctuary), then enters Makkah for the tawaf (circumambulation) and other acts. 

These are the details of the Shafi’ee school of thought, and similar to this has been said by the majority of scholars: That it is necessary to leave to the closest area outside the sanctuary to don the ihram for ‘Umrah, and if he were to do so from within the sanctuary and not leave, a penalty (sacrifice) would be binding. ‘Ata said: There is nothing on him (i.e. no penalty). 

Malik said: It will not count until he leaves the sanctuary. Al-Qadhi ‘Iyadh said: and Malik said: He must don the ihram from at-Tan’eem specifically. They said: It is the meeqat (boundary) for those performing ‘Umrah from Makkah. But this is an isolated and rejected opinion for the majority of scholars opine that all areas outside the sanctuary (in any direction) are equal; at-Tan’eem is not specified.” End quote. 

Al-Imam Malik said in al-Muwatta (1/ 282): 

“As for ‘Umrah from at-Tan’eem, then whoever wants to leave the sanctuary and don the ihram, then this is sufficient for him Insha Alah, but the virtue is to intend (‘Umrah) from the boundary set by the Messenger of Allah (may Allah’s peace and blessings be upon him) or from that which is further than at-Tan’eem.” End quote. 

Al-Imam ash-Shafi’ee said in al-Um (2/ 133): 

“The boundary for ‘Umrah for one who is in Makkah is the area outside the sanctuary, and it is better to don the ihram from Ji’irranah or at-Tan’eem”. End quote 

Ibn Qudama said in al-Mughni (3/ 246): 

“If the people of Makkah want to do ‘Umrah, then it must be from outside the sanctuary. But if they want to do Hajj, then it is from Makkah. The people of Makkah or those in Makkah are equal in that, whether they are travelers or resident because whoever crosses a boundary, that is a boundary for him and whoever is in Makkah then it is his meeqat for Hajj. If he wants to do ‘Umrah, it must be from outside the sanctuary and we know of no difference of opinion in that. That is why the Prophet (may Allah’s peace and blessings be upon him)ordered ‘Abdur-Rahman to make ‘Aishah do the ‘Umrah from at-Tan’eem.” End quote 

Sh. ‘Abdul ‘Aziz ibn Baz was asked: If someone comes to Makkah for Hajj or ‘Umrah, then is it permissible for him after that to perform another ‘Umrah for himself or on behalf of another during the very same season he came in such that he leaves Makkah to at-Tan’eem for ihram and then performs the ‘Umrah? 

He (may Allah have on him) responded: “There is no harm in that, all praise is for Allah, if he came for Hajj or ‘Umrah and performed them on his own behalf or on behalf of someone else and then wanted to perform another ‘Umrah for himself or on behalf of someone else.There is no problem in that, but one must go outside the sanctuary for it; he must go outside the sanctuary of Makkah, at-Tan’eem or Ji’irranah or somewhere else and don the ihram from there, then enter (Makkah) and do the tawaf, walk between as-Safa and al-Marwah and shorten the hair.This is allowed whether it be for himself, a deceased relative or friend or one who is incapable, such as the elderly… there is no harm in that.’Aishah did this upon the instruction of the Prophet (may the peace and blessings of Allah be upon him), as she did ‘Umrah with the Prophet, then on the night of the 13th she took permission to do ‘Umrah and he permitted her, ordering ‘Abdur0Rahman ibn Abu Bakr (her brother) to take her to at-Tan’eem and then perform ‘Umrah. This is considered a seconf ‘Umrah from within Makkah. 

So in conclusion, there is no harm in one performing ‘Umrah or Hajj for himself then performing ‘Umrah on behalf on someone else as it is also allowed to perform Hajj or ‘Umrah on someone else’s behalf then perform ‘Umrah for one’s own self. There is no harm in that.” End quote 

Based on that, If you were to come from the UK and perform ‘Umrah for yourself, then you wanted to do ‘Umrah on behalf of your deceased father, you need to leave the sanctuary (and at-Tan’eem is closest), don the ihram there and then return to Makkah to perform ‘Umrah on behalf of the deceased. 

It is not necessary to change the clothes of ihram which you used, but rather it is allowed for you to wear any permissible clothing of ihram. It is preferred that the ihram clothing be clean and white.

For further information you may see answer number 109341.

And Allah knows best.

see this: https://islamqa.info/en/answers/180123/performing-another-umrah-while-in-makkah

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It was narrated that Ibn ‘Abbaas (may Allaah be pleased with them) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said to an Ansaari woman – Ibn ‘Abbaas named her but I [the narrator] forgot her name – “What kept you from going to Hajj with us?” She said: “We have a camel and Abu So and so and his son – meaning her husband and son – rode it and left a camel for us to use for irrigation. He said: “When Ramadaan comes, do ‘umrah, for ‘umrah in [Ramadaan] is equivalent to Hajj.” 

Narrated by al-Bukhaari, 1782; Muslim, 1256. 

This hadeeth points to the virtue of ‘umrah in Ramadaan and indicates that it is equivalent in reward to Hajj. This is a bounty and blessing of Allaah to His slaves, whereby ‘umrah becomes equivalent in reward to Hajj by combining it with Ramadaan. This indicates that the reward for a good deed is increased when done at a special time. Allaah is Most Generous and Bountiful, and He bestows whatever He will upon whomever He will however He will, and none can overturn His rulings or put back His bounty. 

‘Umrah is done by completing its rituals even if the pilgrim does not stay in Makkah after that, but whomever Allaah enables to stay in the vicinity of the Haram during the month of Ramadaan or however much of the month he can has been given a great blessing which cannot be appreciated by anyone except the righteous who understand the value of special times and places. 

If a person is in the vicinity of the House of Allaah during these blessed days, this has a great effect on his energy and worship and makes him turn to Allaah completely and turn away from this world, body and soul, so that he can make the most of this time. It becomes easier for him to do acts of worship and focus on charity, prayer, dhikr and recitation of Qur’aan. 

Concerning the virtue of praying in al-Masjid al-Haraam, the Prophet (peace and blessings of Allaah be upon him) said: “One prayer in this mosque of mine is better than a thousand prayers offered anywhere else, except al-Masjid al-Haraam.” Narrated by al-Bukhaari, 1190; Muslim, 1256. 

The Muslim has to organize his time and make the most of opportunities to do righteous deeds in this special place at this special time. 

It is only a few days that pass quickly, in which the obedient and righteous can gain a great deal, and the sinners and careless lose out. The Muslim should pray taraaweeh behind the imam and not leave before him, so that the reward of qiyaam al-layl will be recorded for him. Whoever brings his family with him (for ‘umrah) has to take care of them and keep checking on them. There are some people who neglect their womenfolk and children – sons and daughters alike – leaving them to play and go to the markets and waste time in the streets and annoy the slaves of Allaah – this causes a great deal of corruption.  

This is a failure to undertake the duties of qiwaamah (protector and maintainer of the family) and letting women and children run the show – we ask Allaah to keep us safe and sound. These people would be better off staying in their own country, if only they knew. 

A man should stop his womenfolk from doing voluntary tawaaf all day long in Ramadaan, because of the evils that result from that due to the overcrowding that occurs all day. I advise the men themselves not to do a lot of tawaaf at times when there is a lot of crowding, and leave room for those who are doing tawaaf as part of ‘umrah. They should keep themselves busy with prayer, reading Qur’aan, and other kinds of worship. 

See Ahaadeeth al-Siyaam by al-Fawzaan, p. 71 

The Muslim woman should remember that her prayer in her house is better than her prayer in the mosque, whether that is in Makkah or elsewhere, because of the general meaning of the words of the Prophet (peace and blessings of Allaah be upon him): “Do not prevent your womenfolk from going to the mosques even though their houses are better for them.” Narrated by Abu Dawood, 567. 

Shaykh Ibn ‘Uthaymeen said: The Sunnah indicates that it is better for a woman to pray in her house no matter where she is, whether she is in Makkah or anywhere else. Hence the Prophet (peace and blessings of Allaah be upon him) said: “Do not prevent the female slaves of Allaah from (attending) the mosques of Allaah, although their houses are better for them.” He said that in Madeenah even though praying there is such a great and virtuous deed, but a woman’s prayer in her house is more concealing for her and farther removed from fitnah (temptation), so it is better for her in her house. 

See al-Fataawa al-Jaami’ah li’l-Mar’ah al-Muslimah, vol. 1, p. 207; see also question no. 3457. 

The multiplied reward for prayer in congregation applies only to men. The Prophet (peace and blessings of Allaah be upon him) said to a woman: “I know that you like to pray with me, but your prayer in your house is better for you than your praying in the mosque of your people…” This hadeeth was narrated by Ahmad (Musnad Baaqi al-Ansaar, 25842); classed as hasan by al-Albaani in Saheeh al-Targheeb wa’l-Tarheeb, no. 337 

But this does not mean that women should be prevented from going to the mosques, as it says in the hadeeth of ‘Abd-Allaah ibn ‘Umar who said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Do not stop your womenfolk if they ask you for permission to go (to the mosque).” Bilaal ibn ‘Abd-Allaah said, “By Allaah, we will stop them!” ‘Abd-Allah turned to him and spoke harsh words such as I [the narrator] had never heard him use before, and said, “I tell you what the Messenger of Allaah (peace and blessings of Allaah be upon him) said, and you say, ‘By Allaah we will stop them’?!”

Narrated by Muslim, 667. 

But for a woman to go to the mosque, certain conditions must be met, as follows: 

1-     She should be wearing full hijab

2-     She should not go out wearing perfume

3-     She should have her husband’s permission 

And her going out should not involve anything else that is haraam, such as being alone with a non-mahram driver in the car, etc. 

If a woman goes against any of the requirements mentioned, then her husband or guardian has the right to stop her going, in fact he is required to do so. 

I asked our Shaykh ‘Abd al-‘Azeez about Taraaweeh and whether there is any virtue in women praying Taraaweeh in the mosque. He replied in the negative and said that the haadeeth which speak of the virtue of a woman’s praying at home are general in meaning and include taraaweeh and other prayers. And Allaah knows best. 

We ask Allaah to accept the worship of us all and to cause our deeds to be in accordance with what He loves and what pleases Him. May Allaah send blessings upon our Prophet Muhammad.

And Allah Knows Best.

see this: https://islamqa.info/en/articles/44/umrah-in-ramadaan-is-equivalent-to-hajj

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If a person performs ‘Umrah, shaves his head and exits ihraam, then he performs ‘Umrah again shortly after that, and his hair has not yet grown, then he does not have to pass the razor over his head, rather once he has finished his saa’i he may exit ihraam and he does not have to do anything. But if some hair has grown, even a little, then he should pass the razor over it. 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: It is better for the pilgrim who is doing ‘umrah to cut his hair and then shave it on the day of Eid. 

Questioner: On the day of Eid there will not be anything. 

Shaykh: But it will inevitably grow; the hair can reappear within a day and a night, and it is sufficient to pass the razor over that. 

End quote from Sharh Kitaab al-Hajj min Saheeh al-Bukhaari. 

And he said concerning the bald man who has no hair at all: He [Ibn Qudaamah] also mentioned in this chapter that if a person is bald and has no hair on his head, then shaving and cutting the hair are waived for him as they cannot be done; this is like the case of a man whose hand is cut off – he does not have to wash the upper arm instead. But he said it is mustahabb for him to pass the razor over his head. This is subject to further discussion, unless he is afraid that there may be a few hairs on this bald man’s head, so in order to be on the safe side (he should do that). This is how the hadeeth of Ibn ‘Umar may be interpreted if it is proven to be sound. But if he is certain that there are no hairs then passing the razor over his head is a waste of time. This is like what some of the scholars say about the one who is mute, if he wants to read he may move his tongue and his lips but there is no sense in doing so.

The correct view is that if he is bald then it is not prescribed for him to pass the razor over his head because there is no point in doing so and it is a waste of time, and Islam does not prescribe anything that is a waste of time. But if he fears that there may be a few hairs there, then it is better to do it so as to be on the safe side. End quote from Sharh Kitaab al-Kaafi by Ibn Qudaamah. 

Based on that, if the hair had not grown back for the man asked about here,  because he shaved his head two days earlier, then he does not have to do anything and his ‘Umrah is valid. But if a little hair had grown then he should have passed the razor over his head before he performs umrah. If he did not do that, then he is still in ihraam and he must now take off his regular clothing (and put ihraam on) and shave his head or cut his hair. Thus he will exit his ihraam, and he does not have to do anything because of any forbidden things he may have done because he was unaware that he had not exited ihraam for ‘Umrah. 

And Allah knows best.

see this: https://islamqa.info/index.php/en/answers/95439/if-he-repeats-umrah-but-he-does-not-have-any-hair-to-shave-what-should-he-do

The post If a person performs Umrah and does not have any hair to shave, then what should he do? appeared first on Al Hadi India.

An act of worship cannot be accepted unless it meets two conditions: 

1 – Sincerity towards Allaah alone, i.e., it is done to seek the Countenance of Allaah and the Hereafter, and is not done to show off, to enhance one’s reputation or for worldly gain. 

2 – Following the Prophet (peace and blessings of Allaah be upon him) in word and deed. Following the Prophet (peace and blessings of Allaah be upon him) can only be achieved by knowing his Sunnah 

Hence the one who wants to worship Allaah by doing any act of worship – Hajj or anything else – has to learn the teachings of the Prophet (peace and blessings of Allaah be upon him) concerning it, so that his actions will be in accordance with the Sunnah. 

We will sum up in these few lines the description of ‘Umrah as narrated in the Sunnah. 

‘Umrah is composed of four things, namely: ihraam, circumambulation of the Sacred House (tawaaf), saa’i between al-Safa and al-Marwah, and shaving the head or cutting the hair. 

1 – Ihraam. 

Ihraam means having the intention of starting the rituals of Hajj or ‘Umrah. 

When the pilgrim wants to enter ihraam, he should change his clothes and do ghusl like the ghusl done to cleanse oneself of janaabah (impurity following sexual activity). Then he should apply whatever perfume is available, musk or whatever, to his head and beard. It does not matter if traces of that perfume remain after he enters ihraam, because of the hadeeth narrated in al-Saheehayn from ‘Aa’ishah (may Allaah be pleased with her) who said: When the Prophet (peace and blessings of Allaah be upon him) wanted to enter ihraam, he would perfume himself with the best perfume he could find, then I would see shining traces of that musk on his head and beard after that.” Narrated by al-Bukhaari, 271; Muslim, 1190.  

Doing ghusl when entering ihraam is Sunnah for both men and women, even women who are bleeding following childbirth or menstruating, because the Prophet (peace and blessings of Allaah be upon him) commanded Asma’ bint ‘Umays when she was bleeding following childbirth to do ghusl when she entered ihraam, and to bandage her private parts and enter ihraam. Narrated by Muslim, 1209. Then after doing ghusl and putting on perfume, the pilgrim should put on the ihraam garments and – apart from women who are bleeding following childbirth or menstruating – pray the obligatory prayer if that is at the time of an obligatory prayer, otherwise they should  pray two rak’ahs with the intention of the Sunnah prayer of wudoo’. When the pilgrim has finished praying he should face the qiblah and enter ihraam. He may delay ihraam until he has boarded his means of transportation, and is ready to move off, but he should enter ihraam before he leaves the meeqaat for Makkah. 

Then he should say, Labbayk Allaahumma bi ‘Umrah (Here I am, O Allaah, for ‘Umrah).

 Then he should recite the Talbiyah as the Prophet (peace and blessings of Allaah be upon him) did: “Labbayka Allaahumma labbayk, labbayka laa shareeka laka labbayk. Inna al-hamd wa’l-ni’mata laka wa’l-mulk, laa shareeka lak  (Here I am, O Allaah, 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 Talbiyah of the Prophet (peace and blessings of Allaah be upon him) also included the words, “Labbayka ilaah al-haqq (Here I am, O God of Truth).”

 Ibn ‘Umar used to add to the Talbiyah the words, “Labbaayk wa sa’dayka, wa’l-khayr bi yadayka, wa’l-raghba’ ilayka wa’l-‘aml (Here I am and blessed by You, and all good is in Your hands, and desire and action are directed towards You).” 

Men should raise their voices when saying that, because the Prophet (peace and blessings of Allaah be upon him) said: “Jibreel came to me and told me to tell my companions and those who are with me to raise their voices when reciting the Talbiyah.” Classed as saheeh by al-Albaani in Saheeh Abi Dawood, 1599. And he (peace and blessings of Allaah be upon him) said: “The best of Hajj is that in which voices are raised in the Talbiyah and the blood of the sacrificial animal flows.” Classed as hasan by al-Albaani in Saheeh al-Jaami’, 1112. 

A woman should recite in such a manner that those who are beside her can hear it, unless there is a man beside her who is not one of her mahrams, in which case she should recite it silently. 

If the person who is entering ihraam fears some obstacle that may prevent him from completing his pilgrimage (such as sickness, an enemy, being stopped from proceeding any further, etc), then he should stipulate a condition when entering ihraam by saying, “If I am prevented then my exiting ihraam is where I am prevented” – i.e., if something prevents me from completing my pilgrimage such as sickness or delay etc, then I will exit my ihraam. The Prophet (peace and blessings of Allaah be upon him) commanded Dubaa’ah bint al-Zubayr, when she wanted to enter ihraam but she was sick, to stipulate such a condition, and he said, “Your condition is valid with your Lord.” Narrated by al-Bukhaari (5089) and Muslim (1207). 

If he stipulates this condition and something happens to prevent him from completing his pilgrimage, then he can exit his ihraam and does not have to do anything (i.e., offer a sacrifice in compensation). 

But the one who does not fear that some obstacle may prevent him from completing his pilgrimage does not have to stipulate any conditions, because the Prophet (peace and blessings of Allaah be upon him) did not stipulate conditions nor did he command everyone to do so. Rather he told Dubaa’ah bint al-Zubayr to do that because she was sick. 

The muhrim (person who has entered ihraam) should recite the Talbiyah a great deal, especially when circumstances and times change, such as when going up to a high place or going down to a low place, or when night or day begin. After that he should ask Allaah for His good pleasure and for Paradise, and seek refuge in His Mercy from the Fire. 

The Talbiyah is prescribed in ‘Umrah from the moment one enters ihraam until one starts Tawaaf. When he starts Tawaaf he should stop reciting the Talbiyah. 

Ghusl when entering Makkah 

When the pilgrim approaches Makkah, he should do ghusl before entering, if possible, because the Prophet (peace and blessings of Allaah be upon him) did ghusl when he entered Makkah. Narrated by Muslim, 1259.

 2 – Tawaaf 

Then when he enters al-Masjid al-Haraam he should do so with his right foot first, and say, “Bismillaah wa’l-salaatu wa’l-salaam ‘ala Rasool-Allaah. Allaahumma ighfir li dhunoobi waftah li abwaab rahmatika. A’oodhu Billaah il-‘Azeem wa bi wajhih il-kareem wa bi sultaanih il-‘qadeem min al-Shaytaan il-rajeem (In the name of Allaah, and blessings and peace be upon the Messenger of Allaah. O Allaah, forgive me my sins and open to me the gates of Your mercy. I seek refuge with Allaah the Almighty and in His noble Countenance and His eternal power from the accursed Satan).” Then he should go to the Black Stone in order to start tawaaf. He should touch the Stone with his right hand and kiss it; if he cannot kiss it then he should touch it with his hand and kiss his hand. If he cannot touch it with his hand then he should face the Stone and point to it with his hand and say “Allaahu akbar”, but he should not kiss his hand. 

There is a great deal of virtue in touching the Black Stone, because the Prophet (peace and blessings of Allaah be upon him) said: “Allaah will raise up the Black Stone on the Day of Resurrection and it will have two eyes with which it will see and a tongue with which it will speak, and it will bear witness for those who touched it in sincerity.” Classed as saheeh by al-Albaani in Saheeh al-Targheeb wa’l-Tarheeb, 1144.

 It is better not to crowd around and cause annoyance to people or be annoyed by them, because of the hadeeth in which the Prophet (peace and blessings of Allaah be upon him) said to ‘Umar: “O ‘Umar, you are a strong man, do not crowd around the Stone and disturb the weak. If you find space, then touch it, otherwise just face it and say ‘Allaahu akbar.’” Narrated by Ahmad, 191; classed as qawiy by al-Albaani in Risaalat Manaasik al-Hajj wa’l-‘Umrah, p. 21. 

Then he should move towards the right, with the Ka’bah on his left, and when he reaches the Yemeni Corner  (al-Rukn al-Yamaani, which is the third corner after the Black Stone) he should touch it, without kissing his hand or saying “Allaahu akbar”. If he cannot touch it then he should move on, and not crowd around it. Between the Yemeni Corner and the Black Stone he should say, “Rabbanaa aatina fi’l-dunya hasanah wa fi’l-aakhirah hasanah wa qinna ‘adhaab al-Naar (Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire).” Narrated by Abu Dawood and classed as hasan by al-Albaani in Saheeh Abi Dawood, 1666. 

Every time he passes the Black Stone he should face it and say ‘Allaahu akbar’, and in the rest of his tawaaf he should recite whatever he likes of dhikr, du’aa’ and Qur’aan, because tawaaf around the Ka’bah has been established for the remembrance of Allaah.

 In Tawaaf men should do two things: 

1 – Uncovering the right shoulder (idtibaa’) from the beginning of tawaaf until the end. This is done by placing the middle of the rida’ (upper garment) beneath the right armpit and the ends of the rida’ over the left shoulder. When the pilgrim finishes tawaaf, he should put his rida’ back as it was before tawaaf, because the time for wearing it with one shoulder uncovered is only in tawaaf. 

2 – Raml in the first three circuits only. Raml means walking quickly with short steps. In the last four circuits there is no raml, rather the pilgrim should walk normally. 

When the pilgrim has completed seven circuits of tawaaf, he should cover his right shoulder and then go to the Station of Ibraaheem (Maqaam Ibraaheem) and recite the words (interpretation of the meaning):

 “And take you (people) the Maqaam (place) of Ibraaheem (Abraham) [or the stone on which Ibraaheem (Abraham) stood while he was building the Ka‘bah] as a place of prayer (for some of your prayers, e.g. two Rak‘at after the Tawaaf of the Ka‘bah at Makkah),”

[al-Baqarah 2:125]

Then he should pray two rak’ahs behind the Station; in the first rak’ah after reciting al-Faatihah he should recite Yaa ayyaha’l-kaafiroon (Soorat al-Kaafiroon 109) and in the second Qul Huwa Allaahu ahad (Soorat al-Ikhlaas 112). Then when he has finished this prayer he should go to the Black Stone and touch it if he can. It is prescribed at this point to touch it only; if he cannot do that then he should go away and not point to it. 

3 – Saa’i

 Then he should go out to the Mas’aa (place for saa’i) and when he comes near to al-Safa’ he should recite (interpretation of the meaning): 

“Verily, As-Safa and Al-Marwah (two mountains in Makkah) are of the Symbols of Allaah”

[al-Baqarah 2:158]

And he should say: “Nabda’u bima bada’a Allaah bihi (We start with that with which Allaah started).” 

Then he should climb al-Safa until he can see the Ka’bah, then he should face it and raise his hands and praise Allaah, and make du’aa’ as he wishes. The Prophet (peace and blessings of Allaah be upon him) used to say: “Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu’l-mulk, wa lahu’l-hamd, wa huwa ‘ala kulli shay’in qadeer. Laa ilaaha ill-Allaah wahdah, anjaza wa’dah, wa nasara ‘abdah, wa hazamaa al-ahzaaba wahdah (There is no god but Allaah alone, with no partner or associate; His is the Dominion, all praise is due to Him, and He is able to do all things. There is no god but Allaah alone; he fulfilled His promise, granted victory to His slave, and defeated the confederates alone).” Narrated by Muslim, 1218. 

He should repeat that three times, and make du’aa’ in between. He should recite this dhikr then make du’aa’, then recite it again and make du’aa’, and recite it a third time, then come down to al-Marwah, and not make du’aa’ after the third time.

 When he reaches the green marker he should run as quickly as he can without disturbing anyone, because it was proven that the Prophet (peace and blessings of Allaah be upon him) did saa’i between al-Safa and al-Marwah, and he said, “The river bed is not crossed except with vigour.” Narrated by Ibn Maajah and classed as saheeh by al-Albaani in Saheeh Ibn Maajah, 2419.  The river bed [it was a dried river bed in the time of the Prophet (peace and blessings of Allaah be upon him)] is the area between the two green markers that stand there now.

 When he reaches the second green marker, he should walk normally until he reaches al-Marwah. He should climb up it and turn to face the qiblah, and raise his hands and say what he said at al-Safa. Then he should come down from al-Marwah and head for al-Safa, walking in the place of walking and running in the place of running. When he reaches al-Safa he should do what he did the first time, and the same when he goes back to al-Marwah, until he has completed seven circuits; going from al-Safa’ to al-Marwah is one circuit, and coming back from al-Marwah to al-Safa is another circuit. During his saa’i he can say whatever he likes or dhikr and du’aa’, and recite Qur’aan.

 Note:

 The verse (interpretation of the meaning):

“Verily, As-Safa and Al-Marwah (two mountains in Makkah) are of the Symbols of Allaah”

[al-Baqarah 2:158]

 should be recited by the pilgrim who wants to perform saa’i when he approaches al-Safa at the beginning of saa’i only. It is not mustahabb to repeat it every time he approaches al-Safa and al-Marwah, as some people do.

 4 – Shaving the head or cutting the hair

 When he has completed seven circuits (of saa’i) he should shave his head if he is a man, or cut some of his hair. If he shaves his head he must shave his entire head, and if he cuts his hair he must cut from all over his head. Shaving is better than cutting because the Prophet (peace and blessings of Allaah be upon him) made du’aa’ three times for those who shaved their heads and once for those who cut their hair. Narrated by Muslim, 1303.

 Women should cut the length of a fingertip from their hair.

 With these actions, ‘Umrah is complete. So ‘Umrah consists of ihraam, tawaaf, saa’i and shaving the head or cutting the hair.

 We ask Allaah to help us to do righteous deeds, and to accept them from us, for He is Ever Near and responds to our prayers.

 See Manaasik al-Hajj wa’l-‘Umrah by al-Albaani [available in English as The Rites of Hajj and ‘Umrah, published by International Islamic Publishing House, Riyadh]; Sifat al-Hajj wa’l-‘Umrah and al-Manhaj li Mureed al-‘Umrah wa’l-Hajj by Ibn ‘Uthaymeen (may Allaah have mercy on them all). https://islamqa.info/en/answers/31819/description-of-umrah

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The scholars are agreed that ‘Umrah is prescribed in Islam and is an act of virtue. 

They differed as to whether it is obligatory. Imam Abu Haneefah and Imam Maalik were of the view that it is Sunnah and mustahab, but not obligatory; this was also the view favoured by Shaykh al-Islam Ibn Taymiyah. 

They quoted as evidence for that the hadeeth narrated by al-Tirmidhi  (931) from Jaabir, who said that the Prophet (peace and blessings of Allaah be upon him) was asked whether ‘Umrah is obligatory. He said, “No, but if you do ‘Umrah it is better.” 

But this hadeeth is da’eef (weak); it was classed as da’eef by al-Shaafa’i, Ibn ‘Abd al-Barr, Ibn Hajar and al-Nawawi; by al-Albaani in Da’eef al-Tirmidhi, and by others. 

Al-Shaafa’i (may Allaah have mercy on him) said: It is da’eef and cannot be used as evidence. There is nothing proven that says that ‘Umrah is a voluntary act of worship.  

Ibn ‘Abd al-Barr said: This was narrated with isnaads that are not valid, and such reports cannot be used as evidence. 

Al-Nawawi said in al-Majmoo’ (7/6): the scholars of hadeeth are agreed that it is da’eef. 

One of the things that indicate that this is da’eef is the fact that it was proven that Jaabir was of the view that ‘Umrah is obligatory, as we shall see below.  

Imam al-Shaafa’i and Imam Ahmad were of the view that it is obligatory. This view was also favoured by Imam al-Bukhaari. (May Allaah have mercy on them all). 

Those who say that it is obligatory quoted a number of things as evidence: 

1 – The report narrated by Ibn Maajah (2901) from ‘Aa’ishah who said: “I said, ‘O Messenger of Allaah, do women have to engage in jihad?’ He said, ‘Yes, they must do jihad in which there is no fighting: Hajj and ‘Umrah,’” 

Al-Nawawi said in al-Majmoo’ (7/4): Its isnaad is saheeh according to the conditions of al-Bukhaari and Muslim. It was also classed as saheeh by al-Albaani in Saheeh Ibn Maajah. 

The point in this hadeeth is that the Prophet (peace and blessings of Allaah be upon him) said alayhinna i.e., they must do, which means that it is obligatory. 

2 – The famous hadeeth of Jibreel (peace be upon him) in which he asked the Prophet (peace and blessings of Allaah be upon him) about Islam, eemaan (faith) and ihsaan, and about the Hour and its signs. This was narrated by Ibn Khuzaymah and al-Daaraqutni from ‘Umar ibn al-Khattaab (may Allaah be pleased with him), in which ‘Umrah was mentioned along with Hajj: “Islam means to bear witness that there is no god but Allaah and that Muhammad is the Messenger of Allaah; to establish regular prayer; to pay the zakaah; to perform Hajj and ‘Umrah to the House; to do ghusl to cleanse oneself from janaabah (impurity following sexual activity) and to do wudoo’ perfectly; and to fast Ramadaan.” Al-Daaraqutni said, “This isnaad is proven and saheeh.” 

3 – The hadeeth narrated by Abu Dawood (1799) and al-Nasaa’i (2719) from al-Subay ibn Ma’bad who said: “I was a Christian Bedouin… I came to ‘Umar and said, ‘O Ameer al-Mu’mineen, I have become Muslim and I found that Hajj and ‘Umrah are prescribed for me, so I entered ihraam for them.’ ‘Umar said, ‘You have been guided to the Sunnah of your Prophet (peace and blessings of Allaah be upon him).’” 

4 – The opinion of a group of the Sahaabah, including Ibn ‘Abbaas, Ibn ‘Umar and Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with them all). Jaabir said, There is no Muslim for whom ‘Umrah is not obligatory. Al-Haafiz said: This was narrated by Ibn Jahm al-Maaliki with a hasan isnaad. 

Al-Bukhaari (may Allaah have mercy on him) said: “Chapter: The obligation of ‘Umrah and its virtues.” Ibn ‘Umar (may Allaah be pleased with him) said: There is no one who does not have to do Hajj and ‘Umrah. Ibn ‘Abbaas said: It is mentioned together with Hajj in the Book of Allaah (interpretation of the meaning): 

“And perform properly (i.e. all the ceremonies according to the ways of Prophet Muhammad), the Hajj and ‘Umrah (i.e. the pilgrimage to Makkah) for Allaah”

[al-Baqarah 2:196]

Because it is mentioned together with Hajj, this means that it is obligatory like Hajj. 

Shaykh Ibn Baaz said: The correct view is that ‘Umrah is obligatory once in a lifetime, like Hajj. Fataawa Ibn Baaz, 16/355. 

Shaykh Ibn ‘Uthaymeen said in al-Sharh al-Mumti’ (7/9): The scholars differed concerning ‘Umrah and whether it is obligatory or Sunnah. It seems to us that it is obligatory. 

It says in Fataawa al-Lajnah al-Daa’imah, 11/317 

The correct one of the two scholarly views is that ‘Umrah is obligatory, because Allaah says (interpretation of the meaning): 

“And perform properly (i.e. all the ceremonies according to the ways of Prophet Muhammad), the Hajj and ‘Umrah (i.e. the pilgrimage to Makkah) for Allaah”

[al-Baqarah 2:196]

And because of the ahaadeeth which say that. 

And Allah knows best. 

See: al-Mughni, 5/13; al-Majmoo’. 7/4; Fataawa Ibn Taymiyah, 26/5; al-Sharh al-Mumti’ by Shaykh Ibn ‘Uthaymeen, 7/9. https://islamqa.info/en/answers/39524/ruling-on-umrah

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