From the rulings of Hajj.

The Shaykh : The rulings of Hajj are unknown to many people, even to some students of knowledge, because Hajj is not like prayer, which is repeated every day and is known, or fasting, which is repeated every year and is known. Rather, it is repeated in a lifetime how many times? Once. Therefore, it is confirmed for a person to learn the rulings of Hajj before he performs it.
- Here is an interjection - So let us begin now as if we have traveled from our lands to Makkah. It is recommended for a person when traveling to prepare, to prepare for the journey, and that is by providing for himself the expenses: money, food, drink, and bedding in the days of winter. Why? Because he may need something in a matter that did not occur to his mind, and perhaps one of his companions may need it, so he does good to him with charity, a gift, or a loan. It is recommended for the one whom Allah has given wealth to prepare more than he imagines he will need, so that he may benefit others. Then let him maintain the prayers with their obligations and conditions. He should purify himself with water if possible, and if not, then with dry ablution. He should perform them in their time, and pray them shortened from the time he leaves his town until he returns to it, even if the period is long, following the example of whom? The Messenger of Allah (peace and blessings be upon him). Anas ibn Malik (may Allah be pleased with him) said: And when he was asked: meaning: ten days. As for combining, if he is traveling, meaning: walking, then the best is to combine, either combining by bringing forward or combining by delaying, according to what is easier for him. And if he is staying, then the best is not to combine, and if he combines, there is no harm, because he is a traveler. But if he is in Makkah or other lands as a resident, then it is obligatory for him to pray with the congregation. If he misses it, he prays two units. When he reaches the miqat, he bathes as he bathes for major ritual impurity, and perfumes himself with the best perfume he finds on his head and beard. Then he wears the clothes of ihram, an izar and a rida, and the best is that they be white and clean. Then he recites the talbiyah. The woman does not have a specific dress for ihram; she wears what she wishes, except that she does not wear clothes that are considered adornment, because people will see her. Rather, she wears plain clothes, she wears the abaya, she wears clothes that do not attract attention. Then he says: We now want to make our ritual tamattu'. He says: Labbaik 'Umrah. He does not need to say: "I am combining it with Hajj," because he has intended in his heart that he will perform Hajj: " Labbaik 'Umrah, Labbaik Allahumma Labbaik, Labbaik la sharika laka Labbaik, inna al-hamda wa al-ni'mata laka wa al-mulku la sharika laka ", and the man raises his voice with it. Let him know that no tree, stone, or pebble hears it but it will testify for him on the Day of Resurrection with this talbiyah. The essence of the talbiyah is responding to Allah the Exalted, because Labbaik means: I have responded to you. Allah the Exalted said: meaning: He informed them of it What? meaning: on their feet meaning: and they come to you riding that is: on every lean camel Allah is the Greatest. Now there is no lean camel, and what is there? An airplane or a car, but they are all the same. And he continues in his talbiyah until he begins the tawaf of 'Umrah, the tawaf of 'Umrah. He enters the Sacred Mosque and puts his right foot forward when entering and says what he says when entering other mosques. He intends the Black Stone to touch it and kiss it if it is easy, and if it is not easy, he points to it, and says: . He keeps the House on his left, and says in his tawaf what he wishes, of dhikr, supplication, and recitation of the Qur'an. And between the Yemeni Corner and the Black Stone he says: . In this tawaf, the man shawls his rida in the entire tawaf, in all seven circuits, and he runs in the three circuits only, and walks in the rest. And running is walking quickly, and this is if it is easy. But if running is not easy because the crowd is heavy, the matter is broad, and praise be to Allah. When he completes seven circuits, he prays two units behind the Maqam if it is easy, and if it is not easy, then in any place in the mosque. He reads in the first: and in the second: with al-Fatihah. He shortens these two units, and leaves immediately after the salam without supplication. Then he heads to al-Safa. When he approaches al-Safa, he reads: I begin with what Allah began with. He climbs al-Safa and faces the qiblah, and raises his hands supplicating and remembering, and says: , then he supplicates with what he loves, then he repeats this dhikr a second time, then he supplicates with what he loves, then he repeats the dhikr a third time, then he descends heading to? To? To al-Marwah, because he is now on the roof, descending to al-Marwah. He walks normally until he reaches the green pillar, then he sa'y, meaning: he runs a hard run, because the Messenger of Allah (peace and blessings be upon him and his family) used to sa'y until his izar would turn around him from the intensity of the sa'y. And if the place of sa'y is crowded, the matter is broad, and praise be to Allah. He walks according to his ability. And if he has women with him and he fears for them if he runs, he walks, because the woman does not sa'y, the woman does not sa'y, she does not run. Then when he passes the second green pillar, he walks as usual until he reaches al-Marwah. When he approaches al-Marwah, what does he say? What does he say? He says nothing. The common people when they approach al-Marwah read: and this is a mistake. He says nothing. He remains in his dhikr with which he was remembering Allah until he climbs al-Marwah and faces the qiblah and raises his hands supplicating and remembering as he did on al-Safa. And he sa'y seven circuits. My brother, stand up. How does he sa'y seven circuits? Meaning from al-Safa to al-Safa is a circuit?
The student: ... .

The Shaykh : Another circuit, good. Perfect. The circuits here - in the sa'y - are not like the circuits of the tawaf. The circuits of the tawaf: from the stone to the stone. And the circuits of the sa'y: from al-Safa to al-Marwah is one, and from al-Marwah to al-Safa is two, good. He completes seven circuits, and then we know that he begins with what? The brother. No, the last, the last circuit, what does it end with? With al-Marwah or with al-Safa?
The student: ... .

The Shaykh : Are you sure! Good. Rest. If you see that you finished the sa'y with al-Safa, know that you are what? Mistaken. Either you added one, or you missed one. When he completes the sa'y, what remains for him now is shaving or cutting the hair. So which is better? The best here is cutting the hair for two reasons. The first reason: it is what the Prophet (peace and blessings be upon him) ordered his companions to do when he arrived on the fourth day and ordered them to cut their hair. He ordered the one who did not have a sacrificial animal to exit ihram and cut his hair. Good. The second reason: if he shaves and a short time remains for Hajj, there will be no what? Hair left for Hajj. So we say: Save the hair for Hajj and stick to cutting the hair. If someone asks: Does cutting the hair cover the entire head or the sides of the head? The answer: It covers the entire head. Not every hair. No, but the important thing is that the head remains and it is clear and apparent that it is cut, not that it is not cut. And with that, the entire exit from ihram is permitted. With that - explain to me the indication with that - with that, with what? Is there nothing before it? Is there not two units of prayer before cutting the hair. With that: meaning with the tawaf, the sa'y, and the cutting of the hair. Perfect, rest. The entire exit from ihram is permitted, even if his family is with him, it is permissible for him to have intercourse with his family. The 'Umrah has ended.