Is Tawaf al-Wada Obligatory Again After Sleeping Post-Umrah?
Source: Fatāwā Arkān al-Islām
A person performed Tawaf al-Wada in the morning, then slept for some rest, and after that intended to travel in the afternoon (Asr time). Is it obligatory for him to perform Tawaf al-Wada again?
Alḥamdulillāh, waṣ-ṣalātu was-salāmu ʿalā Rasūlillāh, Ammā Baʿd!
If a person performs Tawaf al-Wada after completing Umrah or Hajj, and then stays for some more time in Makkah al-Mukarramah (as in the case mentioned, where he slept after Tawaf al-Wada and planned to leave after Asr), then it becomes obligatory for him to perform Tawaf al-Wada again.
This ruling is based on the ḥadīth of the Prophet ﷺ:
«لَايَنْفِرَّ أَحَدٌ حَتَّی يَکُوْنَ آخِرُ عَهْدِهِ بِالْبِيْتِ»
"No one should depart until his last act is to be at the House (Ka'bah)."
(Ṣaḥīḥ Muslim, Kitāb al-Ḥajj, Bāb Wujūb Ṭawāf al-Wadāʿ wa Suqūṭuhu ʿan al-Ḥāʾiḍ, Ḥadīth: 1327)
This instruction was given during Ḥajjat al-Wadāʿ, from which the obligation of Tawaf al-Wada began.
Some argue that since the Prophet ﷺ performed an Umrah before Ḥajjat al-Wadāʿ without Tawaf al-Wada being recorded, it is not necessary after Umrah. However, this reasoning is incorrect because Tawaf al-Wada was only made obligatory during Ḥajjat al-Wadāʿ, and before that, it was not mandatory.
The Prophet ﷺ said:
«اِصْنَعْ فِی عُمْرَتِکَ مَا أَنْتَ صَانِعٌ فِی حَجِّکَ»
"Perform your Umrah in the same manner as you perform your Hajj."
(Ṣaḥīḥ al-Bukhārī, Kitāb al-Ḥajj, Ḥadīth: 1536)
(Ṣaḥīḥ Muslim, Kitāb al-Ḥajj, Ḥadīth: 2798, 1180, 6)
This is a general command. Although certain acts such as standing at ʿArafah, staying overnight in Minā, and stoning the Jamarāt are exclusive to Hajj, other acts apply to Umrah as well.
The Prophet ﷺ referred to Umrah as "Hajj al-Asghar" (the lesser pilgrimage), as mentioned in the long and well-known narration of ʿAmr ibn Ḥazm (RA):
(Sunan al-Dāraquṭnī: 2/285)
Scholars have accepted this narration. Although it is mursal, it has been graded as authentic due to scholarly acceptance.
Allah ﷻ says:
﴿وَأَتِمُّوا الحَجَّ وَالعُمرَةَ لِلَّهِ﴾
"And complete the Hajj and Umrah for Allah."
(Sūrah al-Baqarah: 196)
If Tawaf al-Wada is considered part of completing Hajj, then it is also necessary for completing Umrah.
Similarly, just as a person enters Masjid al-Ḥarām with Tawaf, he should also leave the mosque by performing Tawaf.
Another ḥadīth states:
«اذا حج الرجلَ أَوِ اعتمر فلا يخرجَ حتی يکون آخر عهده بالبيت»
"When a man performs Hajj or Umrah, he should not depart until his last act is to be at the House."
(Sunan Abī Dāwūd, Kitāb al-Manāsik, Ḥadīth: 2002)
(Jāmiʿ al-Tirmidhī, Kitāb al-Ḥajj, Ḥadīth: 946)
However, this narration is weak because it contains Ḥajjāj ibn Arṭāh, who is a weak narrator. If it were authentic, it would have been a decisive text in this matter. Due to its weakness, it cannot be relied upon independently.
The principle-based evidences above support the view that Tawaf al-Wada is obligatory in Umrah as well. Moreover, precaution dictates that it should be performed.
✿ If a person performs Tawaf al-Wada, he will not be in error according to any scholarly opinion.
✿ If a person omits it, he will be considered at fault by those scholars who deem it obligatory.
✿ Therefore, performing Tawaf al-Wada is always correct, whereas omitting it may subject one to scholarly criticism.
ھذا ما عندي والله أعلم بالصواب
(This is my opinion, and Allah knows best what is correct.)
Source: Fatāwā Arkān al-Islām
Question
A person performed Tawaf al-Wada in the morning, then slept for some rest, and after that intended to travel in the afternoon (Asr time). Is it obligatory for him to perform Tawaf al-Wada again?
Answer
Alḥamdulillāh, waṣ-ṣalātu was-salāmu ʿalā Rasūlillāh, Ammā Baʿd!
If a person performs Tawaf al-Wada after completing Umrah or Hajj, and then stays for some more time in Makkah al-Mukarramah (as in the case mentioned, where he slept after Tawaf al-Wada and planned to leave after Asr), then it becomes obligatory for him to perform Tawaf al-Wada again.
This ruling is based on the ḥadīth of the Prophet ﷺ:
«لَايَنْفِرَّ أَحَدٌ حَتَّی يَکُوْنَ آخِرُ عَهْدِهِ بِالْبِيْتِ»
"No one should depart until his last act is to be at the House (Ka'bah)."
(Ṣaḥīḥ Muslim, Kitāb al-Ḥajj, Bāb Wujūb Ṭawāf al-Wadāʿ wa Suqūṭuhu ʿan al-Ḥāʾiḍ, Ḥadīth: 1327)
This instruction was given during Ḥajjat al-Wadāʿ, from which the obligation of Tawaf al-Wada began.
The Status of Tawaf al-Wada After Umrah
Some argue that since the Prophet ﷺ performed an Umrah before Ḥajjat al-Wadāʿ without Tawaf al-Wada being recorded, it is not necessary after Umrah. However, this reasoning is incorrect because Tawaf al-Wada was only made obligatory during Ḥajjat al-Wadāʿ, and before that, it was not mandatory.
The Prophet ﷺ said:
«اِصْنَعْ فِی عُمْرَتِکَ مَا أَنْتَ صَانِعٌ فِی حَجِّکَ»
"Perform your Umrah in the same manner as you perform your Hajj."
(Ṣaḥīḥ al-Bukhārī, Kitāb al-Ḥajj, Ḥadīth: 1536)
(Ṣaḥīḥ Muslim, Kitāb al-Ḥajj, Ḥadīth: 2798, 1180, 6)
This is a general command. Although certain acts such as standing at ʿArafah, staying overnight in Minā, and stoning the Jamarāt are exclusive to Hajj, other acts apply to Umrah as well.
Calling Umrah "Hajj al-Asghar"
The Prophet ﷺ referred to Umrah as "Hajj al-Asghar" (the lesser pilgrimage), as mentioned in the long and well-known narration of ʿAmr ibn Ḥazm (RA):
(Sunan al-Dāraquṭnī: 2/285)
Scholars have accepted this narration. Although it is mursal, it has been graded as authentic due to scholarly acceptance.
Evidence from the Qur'an
Allah ﷻ says:
﴿وَأَتِمُّوا الحَجَّ وَالعُمرَةَ لِلَّهِ﴾
"And complete the Hajj and Umrah for Allah."
(Sūrah al-Baqarah: 196)
If Tawaf al-Wada is considered part of completing Hajj, then it is also necessary for completing Umrah.
Similarly, just as a person enters Masjid al-Ḥarām with Tawaf, he should also leave the mosque by performing Tawaf.
Regarding the Weak Hadith
Another ḥadīth states:
«اذا حج الرجلَ أَوِ اعتمر فلا يخرجَ حتی يکون آخر عهده بالبيت»
"When a man performs Hajj or Umrah, he should not depart until his last act is to be at the House."
(Sunan Abī Dāwūd, Kitāb al-Manāsik, Ḥadīth: 2002)
(Jāmiʿ al-Tirmidhī, Kitāb al-Ḥajj, Ḥadīth: 946)
However, this narration is weak because it contains Ḥajjāj ibn Arṭāh, who is a weak narrator. If it were authentic, it would have been a decisive text in this matter. Due to its weakness, it cannot be relied upon independently.
Principle-Based Evidence & Precaution
The principle-based evidences above support the view that Tawaf al-Wada is obligatory in Umrah as well. Moreover, precaution dictates that it should be performed.
✿ If a person performs Tawaf al-Wada, he will not be in error according to any scholarly opinion.
✿ If a person omits it, he will be considered at fault by those scholars who deem it obligatory.
✿ Therefore, performing Tawaf al-Wada is always correct, whereas omitting it may subject one to scholarly criticism.
ھذا ما عندي والله أعلم بالصواب
(This is my opinion, and Allah knows best what is correct.)
