Explanation of the types of rites in Hajj and the obligation of performing 'Umrah in Hajj.

The Shaykh : I wish to mention, on this occasion, some matters that speakers, writers, and authors have not customarily reminded people of.
For example, it is customary for those we have referred to to state that it is obligatory for the Muslim to perform Hajj with lawful wealth, and this is, of course, an obligatory matter.
And that he should settle the rights of people that are due to him and perform them for them, and this is also an obligatory matter. However, no treatise on the rites of Hajj is free from mentioning such matters, and this is good. But there are other matters that the pilgrim needs to be reminded of, and yet we find few who mention them.
Among these is that Hajj has three types: tamattu', qiran, and ifrad. We must know that the individual Hajj (ifrad) is not permissible for the Muslim to intend in his Hajj; rather, he must turn his attention away from it. This is because it is established from the Prophet (peace and blessings be upon him) in the well-known story of the Farewell Pilgrimage, in which there is also a message that we mention, and he said, among other things, and he interlaced his fingers like this: "Umrah has entered into Hajj until the Day of Resurrection." This text means that it is not permissible for the Muslim to perform a Hajj without an 'Umrah, because 'Umrah has entered into Hajj until the Day of Resurrection. This means that our Lord, Mighty and Majestic, made 'Umrah in Hajj part of the Hajj. This text indicates that 'Umrah in Hajj is an inseparable part, meaning it indicates that 'Umrah is a pillar of the pillars of Hajj. If I did not know that no one has held this view, and if I did not know that no one has adhered to the apparent indication of this, I would have held this view. But no one has preceded me in this explicit statement. So we say that 'Umrah is obligatory. The least that this text implies is the obligation of 'Umrah in Hajj, because it has become part of this act of worship. This part may be a pillar of the pillars of the worship, or it may be an obligatory matter that is not a pillar; this is possible. The least that can be said is that 'Umrah in Hajj is an obligatory matter among the obligatory matters of Hajj. But we cannot say that 'Umrah in Hajj is a pillar of the pillars of Hajj, meaning that if one leaves 'Umrah in Hajj, his Hajj is invalid. We cannot say this because we do not know of anyone who has preceded us to that. However, many, many of the great scholars, from the Companions and others, have preceded us in stating the obligation of 'Umrah in Hajj. Therefore, every person who intends to perform Hajj in this year or in the coming years should perform 'Umrah before the Hajj in the months of Hajj, so that his Hajj is as he (peace and blessings be upon him) said, . There is no difference, and no difference, between this pilgrim performing Hajj for himself or performing Hajj on behalf of another. We have heard repeatedly, almost every year, that some of the shaykhs who have become accustomed to performing a substitute Hajj (Hajj badal) instead of performing a Hajj of ifrad have made it a system, such that it has become a custom in the minds of some people who have no knowledge and who are unable to seek clarification from those who teach them these issues. It has become a custom with them that a person's Hajj for himself is one thing, and his Hajj for another is another. So he performs a Hajj of tamattu' for himself, but for the substitute, he performs a Hajj of ifrad. This distinction, this distinction, has no basis in the Shari'ah.
The scholars have undoubtedly differed regarding these three types of rites as to which is best. The Hanafis hold that qiran is best, the Shafi'is hold that ifrad is best, and the Hanbalis hold that tamattu' is best. Some of the Hanbalis make this superiority apply to the obligatory matters that one is not allowed to be lax in. These are the ones who differed, and each of them adopts what he holds for himself, whether he performs Hajj for himself or for another. But the reality is that those who perform a substitute Hajj today, by making this Hajj a substitute Hajj of ifrad, are aiming at one of two things. One of these things differs in its connection to this pilgrim, differing according to the intention of this pilgrim. If we assume the best of him, he intends to perform a substitute Hajj to reduce the expenses of this Hajj for the one who appointed him or tasked him with performing the substitute Hajj. This is if we assume the best of him.
As for if we assume the worst of him, and this is, of course, contrary to the original presumption, the scope for saying is wide: he wants to perform the substitute Hajj for the least price in order to benefit from the excess of what was given to him as costs for this Hajj. As for there being a distinction in the Shari'ah between one who performs Hajj for himself and one who performs Hajj for another, this has no basis.
We cannot impose a specific opinion on people regarding these three types. But what has become clear to us from studying the Book and the Sunnah, which clarifies the Book, is that Hajj of tamattu' is the best of the types without doubt or hesitation. In fact, it is an obligatory matter among the obligatory matters related to the rites of Hajj. Therefore, we mention that one who performs Hajj for another, just as if he performed Hajj for himself, must make his Hajj a Hajj of tamattu' in all cases.