Is there a farewell tawaf for 'Umrah?
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The questioner : Is there a farewell tawaf for 'Umrah? May Allah reward you with good.
The Shaykh : Yes, the scholars differed on whether the farewell tawaf is obligatory for 'Umrah. Some said it has no farewell tawaf, while others said it does.
The correct view is that it has a farewell tawaf, and that it is obligatory for a person to perform the farewell tawaf. Those who said it is not obligatory stated that it is recommended to perform the farewell tawaf, meaning they did not consider performing it and leaving it off to be the same; rather, they said that performing the farewell tawaf is better.
However, I see that the farewell tawaf is obligatory, because the Prophet (peace and blessings be upon him) said:Mishkat al-Masabih 2668, and Ibn 'Abbas (may Allah be pleased with him and his father) said, and the first hadith is also from the hadith of Ibn 'Abbas, that he said: Bulugh al-Maram 778 This is a general statement in which the Messenger (peace and blessings be upon him) did not specify 'Umrah to exclude it from the ruling.
If someone were to say: This hadith was said by the Prophet (peace and blessings be upon him) during the Farewell Pilgrimage, and it is not reported that when he performed the 'Umrah of al-Qudayd and the 'Umrah of al-Ji'ranah, it is not reported that he performed the farewell tawaf of the House when he left, what is the answer?
We say the answer is from two angles:
The first angle is that his 'Umrah preceded the obligation of this tawaf, so the obligation of the tawaf came after his 'Umrah; it was the beginning of the legislation. That is, his saying that during the Farewell Pilgrimage was the beginning of the legislation. Yes, if it were established that he performed 'Umrah after saying this statement regarding Hajj and did not perform the farewell tawaf, then 'Umrah would be excluded from this generality. However, the fact that 'Umrah preceded the prescription of the tawaf does not indicate specification.
And we say secondly: As for the 'Umrah of al-Ji'ranah, as is known to one who has read history, it was an 'Umrah in which the Messenger (peace and blessings be upon him) did not stay in Makkah; rather, he entered at night, performed 'Umrah, and left. And we say that if a man comes performing 'Umrah with the intention that when he arrives, he will perform tawaf, sa'y, and cut his hair, then he does not have to perform a farewell tawaf, relying on the first tawaf, which is the arrival tawaf.
And among the evidences for the obligation of the farewell tawaf in 'Umrah is that the Prophet (peace and blessings be upon him) said to 'Ulayy ibn Umayyah:Sahih Muslim 1180a and in his saying: is a relative pronoun. What is the relative pronoun a form of?
The student: Generality.
The Shaykh : Generality. And on this basis, everything that is done in Hajj is done in 'Umrah, except what is specified by evidence and scholarly consensus, such as standing at 'Arafah, staying overnight at Muzdalifah and Mina, and stoning the pillars. This is not included in this generality by text and consensus.
Thirdly: It is the well-known hadith of 'Amr ibn Huzaym, which the Muslim community accepted. The Prophet (peace and blessings be upon him) said: So the Prophet (peace and blessings be upon him) called it Hajj. And if it is Hajj, then the rulings of Hajj must be established for it, except what is specified by evidence and scholarly consensus.
These three angles are all evidences from the reports.
As for the rational evidence, we say: The tawaf for 'Umrah, the farewell tawaf, is more cautious and more exonerating for the conscience, because if you perform the farewell tawaf in 'Umrah, no scholar will say that you made a mistake. But if you leave without a farewell tawaf, some scholars will say to you that you made a mistake, and that your conscience is burdened by this tawaf. And it is known that what is more exonerating and more cautious is preferable, due to the saying of the Messenger of Allah (peace and blessings be upon him):Sunan an-Nasa'i 5711Sahih (Darussalam) And success is from Allah.
The Shaykh : Yes, the scholars differed on whether the farewell tawaf is obligatory for 'Umrah. Some said it has no farewell tawaf, while others said it does.
The correct view is that it has a farewell tawaf, and that it is obligatory for a person to perform the farewell tawaf. Those who said it is not obligatory stated that it is recommended to perform the farewell tawaf, meaning they did not consider performing it and leaving it off to be the same; rather, they said that performing the farewell tawaf is better.
However, I see that the farewell tawaf is obligatory, because the Prophet (peace and blessings be upon him) said:
None of you must go off till his obligations at the House are complete
لا ينصرف أحدكم حتى يكون آخر عهده بالبيتPeople were commanded to make the Tawaf round the Ka’bah their last rite;(Farewell Tawaf but the menstruating women were excused from it.
أمر الناس أن يكون آخر عهدهم بالبيت الطواف إلا أنه خفف عن الحائضIf someone were to say: This hadith was said by the Prophet (peace and blessings be upon him) during the Farewell Pilgrimage, and it is not reported that when he performed the 'Umrah of al-Qudayd and the 'Umrah of al-Ji'ranah, it is not reported that he performed the farewell tawaf of the House when he left, what is the answer?
We say the answer is from two angles:
The first angle is that his 'Umrah preceded the obligation of this tawaf, so the obligation of the tawaf came after his 'Umrah; it was the beginning of the legislation. That is, his saying that during the Farewell Pilgrimage was the beginning of the legislation. Yes, if it were established that he performed 'Umrah after saying this statement regarding Hajj and did not perform the farewell tawaf, then 'Umrah would be excluded from this generality. However, the fact that 'Umrah preceded the prescription of the tawaf does not indicate specification.
And we say secondly: As for the 'Umrah of al-Ji'ranah, as is known to one who has read history, it was an 'Umrah in which the Messenger (peace and blessings be upon him) did not stay in Makkah; rather, he entered at night, performed 'Umrah, and left. And we say that if a man comes performing 'Umrah with the intention that when he arrives, he will perform tawaf, sa'y, and cut his hair, then he does not have to perform a farewell tawaf, relying on the first tawaf, which is the arrival tawaf.
And among the evidences for the obligation of the farewell tawaf in 'Umrah is that the Prophet (peace and blessings be upon him) said to 'Ulayy ibn Umayyah:
do in your 'Umra what you do in your Hajj
اصنع في عمرتك ما أنت صانع في حجّكnot
ماWhat you are doing
ما أنت صانعThe student: Generality.
The Shaykh : Generality. And on this basis, everything that is done in Hajj is done in 'Umrah, except what is specified by evidence and scholarly consensus, such as standing at 'Arafah, staying overnight at Muzdalifah and Mina, and stoning the pillars. This is not included in this generality by text and consensus.
Thirdly: It is the well-known hadith of 'Amr ibn Huzaym, which the Muslim community accepted. The Prophet (peace and blessings be upon him) said:
And 'Umrah is a lesser Hajj
والعمرة حج أصغرThese three angles are all evidences from the reports.
As for the rational evidence, we say: The tawaf for 'Umrah, the farewell tawaf, is more cautious and more exonerating for the conscience, because if you perform the farewell tawaf in 'Umrah, no scholar will say that you made a mistake. But if you leave without a farewell tawaf, some scholars will say to you that you made a mistake, and that your conscience is burdened by this tawaf. And it is known that what is more exonerating and more cautious is preferable, due to the saying of the Messenger of Allah (peace and blessings be upon him):