To Those Who Perform Multiple Umrahs in One Journey
Shaykh Abdurrazzaq al-Badr [Video|Ar-En Subtitles]
https://youtu.be/40fnJJgrRBg
Aishah, رَضِيَ اللَّهُ عَنْهَا , as mentioned earlier, initially entered ihram for ‘Umrah like the other wives of the Prophet صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ intending tamattu’. However, during the journey she began menstruating, so the Prophet صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ instructed her to perform ghusl and enter ihram for Hajj. Thus, she became a qarin, because the ‘Umrah she had intended from Dhu al-Hulayfah was incorporated into her Hajj. After completing Hajj, she asked the Prophet صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ to perform a separate, independent ‘Umrah like the other wives, because her ‘Umrah had been included within her Hajj. So the Prophet صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ instructed her to go with her brother to al-Tan’im—the nearest point outside the Haram—to enter ihram for ‘Umrah from there.
This is because when ‘Aishah requested ‘Umrah, the Prophet صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ instructed her brother ‘Abd al-Rahman to take her out to the area outside the sacred boundary so she could enter ihram from there. Here we should note an important point: her brother ‘Abd al-Rahman accompanied her—going with her, helping her with tawaf and sa’y, and then returning with her to the Prophet صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ, yet he himself did not enter ihram. Despite their strong eagerness for good, the Companions, رَضِيَ اللَّهُ عَنْهُمْ (may Allah be pleased with them), did not say, when they heard of this, “This is an opportunity to perform another ‘Umrah after Hajj,” as is seen today with many people who repeat ‘Umrah. This was not something the Companions, رَضِيَ اللَّهُ عَنْهُمْ (may Allah be pleased with them), used to do.
This situation makes the matter clear to us: the Companions, رَضِيَ اللَّهُ عَنْهُمْ (may Allah be pleased with them), were more eager for good than us. When ‘Aishah went, after requesting permission from the Prophet صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ and being instructed by him, her brother ‘Abd al-Rahman accompanied her but did not enter ihram. He did not say, “Since I am going anyway, I will perform an ‘Umrah.” Likewise, the Companions did not say, “Since we are waiting, let us also perform ‘Umrah.” None of them did that—neither for themselves nor on behalf of their parents or relatives, as some people do today. So this repeated performance of ‘Umrah by some pilgrims—doing two, three, or four ‘Umrahs after Hajj, and even trimming the hair in stages for each ‘Umrah—has no basis. It is even reported—though its authenticity is uncertain—that someone shaved half his head for one ‘Umrah and the other half for another.
Hajj contains many strange and unusual practices that arise from ignorance and acting without proper understanding. I recall that during the time of the Shaykh (Ibn Baz), رَحِمَهُ اللَّهُ (may Allah have mercy on him), I went to him once and some of the scholars said to me to mention to him the pilgrim that came asking you. I was in the miqat in Madinah and a pilgrim came and said, “I am naturally bald, and I also usually shave my beard.” He said: “When I reached al-Marwah and finished my ‘Umrah, I had no hair on my head. Then I met a man who told me: how will you exit ihram now since you have no hair? He said: shave your mustache.” So he said: “I went to a barber, shaved my mustache, and exited ihram with that.” Some of the scholars told me to mention it to Shaykh Ibn Baz, so I did, and he showed signs of pain and anger. That anger was due to the boldness of some people in giving fatwa to pilgrims without knowledge.
There is a hadith from the Prophet صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : مَنْ أُرْشِدَ إِلَى غَيْرِ رُشْدٍ فَإِنَّمَا إِثْمُهُ عَلَى مَنْ أَرْشَدَهُ (Whoever directs to misguidance, then its sin is upon the one who directed to it.) So the one who says, “Do such-and-such,” bears the sin, because he has spoken about Allah without knowledge. Some people, سُبْحَانَ اللَّهِ (Subhanallah), in such situations are driven by emotion and give answers based on emotion, saying “there is no problem.” Before showing compassion to others, one should have compassion for yourself. Before showing mercy, have mercy on yourself—do not speak about Allah without knowledge. Fatwa is not based on emotion, but on knowledge and clear insight. If one has knowledge, he may give a ruling; otherwise, he should refer to those who have knowledge.
AbdurRahman.Org 