What is the description of 'Umrah in brief?

The questioner : The eighteenth question. Listen to the question, may Allah bless you. The eighteenth question: What is the description of 'Umrah in brief? May Allah reward you with good.

The Shaykh : Yes, yes, the description of 'Umrah is redness. A person should take a bath after undressing from his clothes. Good. Just as one who is in a state of major ritual impurity does. There. And he applies perfume to his head and his beard. And he does not apply perfume to the forbidden parts. Good. One in the state of ihram does not apply perfume. And you. Then after that. That. He wears the clothes of ihram, an izar and a rida, both white. This is for the man. May you be well. As for the woman, she wears whatever she wishes of clothes, except that she does not adorn herself with excessive beauty. Then he says: Labbaik Allahumma 'umrah. Camera. , and he continues to recite the talbiyah until he begins the tawaf. When he reaches the House and enters the mosque, yes. He puts his right foot forward and says: In the name of Allah, and may the prayer and peace be upon the Messenger of Allah. O Allah, open for him the gates of Your mercy. Then he moves forward to the Black Stone. He touches it and kisses it. What does touching it mean? Here. That he wipes it with his right hand. Yes. And kisses it. Or. And this will come later. If it is not possible, he touches it with his hand and kisses his hand. If that is not possible, hmm? He touches it with something he has with him. His words. With something he has and kisses it. If that is not possible, he points to it. Finally. With his hand. Indeed. And it is not recommended to push people. He begins the tawaf from the Stone. Then he performs idhtiba'. Natural. In this tawaf. O Allah. In all the circuits. And he performs ramal. He says. In the first three circuits. What does idhtiba' mean? Seven. It means that he places. No, no. The middle of his rida under his right armpit. Good. And its two ends. On his left shoulder. As for ramal, hmm. It is to walk quickly. But only in the first three circuits. Only, and the rest he walks. Walking normally. And he says whenever he passes the Black Stone: Allah is the Greatest. And he says between the Yemeni Corner and the Black Stone: O. . Except by Allah. And he says in the rest of his tawaf. Whatever he wishes of dhikr. Then. And du'a'. And recitation of the Qur'an and other things.
As for these supplications that are in the hands of people, which include the supplication for the first circuit, or the second circuit, and the third, fourth, and fifth, and so on, these are bid'ah (religious innovations) and very dangerous for people. Among their harms is that a person takes this booklet and reads it without knowing what it means. Do you not know what it means? And among the harms is that he might read it and turn the supplication to himself, meaning he does not know the meaning. I have seen in these days a man with one of these booklets, carrying his old father, and he is teaching him this supplication. But the one teaching does not know how to pronounce the words; he is just spelling them out, and his father says, "What are you saying?" and he is spelling it out, and he says, "What are you saying?" So I really stopped him and said, "My brother, you do not know the pronunciation. How can you know the meaning? Since you cannot pronounce the words, how can you know the meaning?" And I said to him, "Leave this book. You have a need in your heart, and your father has a need in his heart. So let each of you ask his need from his Lord with khushu' (humility) and submission." Also, among the harms of these supplications is that we have seen the circumambulators, when the area is crowded and the supplication for the circuit ends, what do they do? They remain silent, not knowing what to do. And if the area is light and the circuit ends before the supplication is finished, they stop. Even if they have said, "Our Lord, forgive us," and they are supplicating to Allah, they do not finish the supplication. They say, "Our Lord, forgive us," but they reach the stone and stop. This is one of the great harms. And among the greater harms is that some people raise their voices to teach the others, disturbing all the circumambulators.
And what I want from you, O students of knowledge, is that you spread awareness among the people. Tell them that every person supplicates with what he loves. People differ. He supplicates with what he wishes. And every person has a desire. The Prophet (peace and blessings be upon him) said: "The tawaf of the House, and the sa'y between al-Safa and al-Marwah, and the stoning of the pillars are for establishing the remembrance of Allah." When the one performing 'Umrah finishes the tawaf, he proceeds to the Station of Ibrahim and recites: . Then he prays two rak'ahs behind the Station. He recites in the first: Qul ya ayyuha al-kafirun (Say: O you disbelievers), and in the second: Qul huwa Allahu ahad (Say: He is Allah, the One). He shortens the two rak'ahs and does not lengthen them, because the Prophet (peace and blessings be upon him) used to shorten them. If someone says, "I would like to supplicate and lengthen the two rak'ahs," we say to him: No, no. This is not from the Sunnah. The wisdom in the Messenger (peace and blessings be upon him) not lengthening them is that the Station is a special place for the circumambulators who pray behind it. If you lengthen it, you occupy the place without benefit. Pray two rak'ahs and move on so that someone else can come in your place. Then, after this, the two rak'ahs are a recommended practice. Then you go to the corner, meaning the Black Stone, and touch it if you can. If you do not have the ability, you move on to the issue of sa'y. When you approach al-Safa, you recite: . You climb al-Safa, raise your hands, face the qiblah, and say: Allahu Akbar three times. . . Then you repeat the phrase a second time, then you begin. Then you repeat it a third time, then you supplicate. The way to raise the hands is to raise them as you raise them for supplication, because this is a place of supplication and remembrance. It is not to say the takbir of prayer. But you raise them and say Allahu Akbar. Then you go down from al-Safa to al-Marwah until you reach the first green marker. Then you sa'y vigorously to the second marker, if the sa'y area is wide. When you reach al-Marwah and approach it, you do not recite "Inna al-Safa wa al-Marwah min sha'a'ir Allah," because the Prophet (peace and blessings be upon him) only recited that when he approached al-Safa to remind people, and for this he said: "Begin with what Allah began with." As for al-Marwah, you do not say: . And when you finish al-Marwah, you turn to the green marker and say what you said on al-Safa. Then you return for the second circuit until you complete seven circuits. What do you say in your sa'y? You say whatever you wish of supplication and remembrance, because the Prophet (peace and blessings be upon him) said: "The sa'y is..." . After this, you shave your head or shorten it. And you complete the 'Umrah by putting on your clothes, because you have fully entered ihram. The shortening is from the entire head, meaning from all the sides, not from one side as some people say, and as some scholars said. Because some scholars say: I say that shortening or shaving is a release from a prohibition. So if they shorten a little, they have released themselves from the prohibition. But this opinion is very weak. The correct view is that shaving or shortening is a ritual act, because the Prophet (peace and blessings be upon him) supplicated for those who shaved and those who shortened. But if it were a release from a prohibition, we would say that a person, when he completes his share, exits ihram by doing any of the prohibitions of ihram.

The questioner : Where is the number?

The Shaykh : It is from the entire head, meaning from all the sides. Not from one side as some people say, and as some scholars said. Because some scholars say: I say that shortening or shaving is a release from a prohibition. So if they shorten a little, they have released themselves from the prohibition. But this opinion is very weak. The correct view is that shaving or shortening is a ritual act, because the Prophet (peace and blessings be upon him) supplicated for those who shaved and those who shortened. But if it were a release from a prohibition, we would say that a person, when he completes his share, exits ihram by doing any of the prohibitions of ihram.