Continuation of the discussion on Hajj (Types of Ihram)

The Shaykh : However, on the occasion of the approaching Hajj, we would like to speak about the rituals. We have previously discussed the conditions for the obligation of Hajj. So, my brother, how many are they?
The student: Five.

The Shaykh : There are five: Islam, intellect, maturity, freedom, and ability. We explained what follows from these conditions when they are all present and when they differ. Now, let us speak about the types of ihram. According to the method of following the rites, there are three types: tamattu', qiran, and ifrad. Tamattu', qiran, and ifrad. As for tamattu', it is to enter the state of ihram for 'Umrah during the months of Hajj, yes. As for tamattu', it is to enter the state of ihram for 'Umrah during the months of Hajj, then exit the state of ihram, and then enter the state of ihram for Hajj in the same year. The months of Hajj are Shawwal, Dhu al-Qa'dah, and Dhu al-Hijjah. An example of this is a man who enters the state of ihram for 'Umrah after the month of Shawwal has begun, intending to perform Hajj. He performs tawaf and sa'y, then shortens his hair. Then he remains in Makkah until the time of Hajj, and he performs Hajj. As for qiran, it has two forms:
The first form is to enter the state of ihram for both Hajj and 'Umrah together, saying: Labbaik 'Umrah and Hajj.
The second form is to enter the state of ihram for 'Umrah first, then include Hajj in it before beginning its tawaf. An example of this is a man who enters the state of ihram for 'Umrah during the months of Hajj, and during the state of ihram, he intends to include Hajj in the 'Umrah before he begins its tawaf. There is no harm in this.
As for ifrad, it is to enter the state of ihram for Hajj alone from the very beginning, saying: Labbaik Hajj.
The best of these types of ihram is tamattu', because the Prophet (peace and blessings be upon him) ordered his Companions to do so and made it obligatory upon them, and he said: And tamattu' is the one you are...
The student: To enter the state of ihram for 'Umrah until Hajj, then...

The Shaykh : Good, he enters the state of ihram for 'Umrah during the months of Hajj, intending Hajj.
The student: Yes.

The Shaykh : Yes, good. This is the best, which the Prophet (peace and blessings be upon him) ordered his Companions to do. It is also the easiest for the person obligated, because he exits the state of ihram completely between the 'Umrah and the Hajj, and this alone gives the person rest. Thirdly, he obtains two independent rites: the 'Umrah alone and the Hajj alone, so he obtains two independent rites. Yes, if he arrives in Makkah on the eighth day, it may be said that he should either be an ifrad or a qarin, because there is no time in which tamattu' can be achieved between the 'Umrah and the Hajj. Then qiran follows tamattu', because it involves combining the two rites, Hajj and 'Umrah, and it involves the sacrificial animal like tamattu'. Then ifrad. As for how one enters the state of ihram, did we speak about the manner of entering the state of ihram? As for how one enters the state of ihram, when he reaches the miqat, he performs a full ghusl, as he performs ghusl for janabah. There is no difference in this between men and women, nor between women who are in a state of purity and women who are menstruating. Everyone performs ghusl as he performs ghusl for janabah. Then the man applies perfume to his head and beard with the best perfume he finds, and he uses a lot of it until the scent of the perfume is seen on his head. Then he wears an izar and a rida, and it is better that they be white, clean, or new. Then he recites the talbiyah, saying: Labbaik Allahumma 'Umrah. If he boards the car, and if he wishes after the prayer, if there is a prayer, Labbaik 'Umrah, Labbaik 'Umrah, Labbaik Allahumma Labbaik, Labbaik la sharika laka Labbaik, innal hamda wan ni'mata laka wal mulk, la sharika laka. The man raises his voice with it, and the woman keeps it quiet. And he says Labbaik 'Umrah, meaning he names his rite in the talbiyah. When he arrives in Makkah, he enters the Sacred Mosque, putting his right foot forward, and says: In the name of Allah, and peace and blessings be upon the Messenger of Allah. O Allah, forgive my sins and open for me the gates of Your mercy. Then he goes to the Ka'bah to perform tawaf. When he begins the tawaf, he stops the talbiyah. He begins with the Black Stone, touching it, meaning he wipes it with his right hand, and kisses it if possible. If kissing is not possible, he touches it with his hand and kisses the hand. If that is not possible, he points to it. And he says at the beginning of the tawaf: "In the name of Allah, and Allah is the Greatest. O Allah, in faith in You, and confirmation of Your Book, and fulfillment of Your covenant, and following the Sunnah of Your Prophet Muhammad (peace and blessings be upon him)" Then he continues in the tawaf. In this tawaf, it is recommended to expose the right shoulder in all rounds. The meaning of exposing the right shoulder is to place the middle of his rida under his right armpit and its ends on his left shoulder. It is also recommended to run in the first three rounds only. Running means walking quickly with short steps, meaning he does not lengthen his stride as is the custom. When a person speeds up, he must lengthen his stride, but here he does not lengthen his stride in the first three rounds. He says in the rest of his tawaf whatever he wishes of dhikr, or recitation of the Qur'an, or supplication. When he reaches the Yemeni Corner, he wipes it with his hand. If he cannot, he passes by it and does nothing, no pointing or otherwise, and no takbir either. And he says between it and the Black Stone If he finishes this supplication before he is opposite the Black Stone, he repeats it. When he completes seven rounds, he goes forward to the Station of Ibrahim and recites Then he prays two rak'ahs behind the Station, but he stays away from the people performing tawaf so that he is not harmed by them and they are not harmed by him. He recites in the first rak'ah and in the second along with al-Fatihah. He shortens them and does not remain in his place after them, but he leaves immediately to leave the place for those who need it from the people. He heads to the place of sa'y from the direction of al-Safa. When he faces al-Safa and approaches it, he recites Then he climbs it, faces the qiblah, raises his hands, and supplicates, saying: Allah is the Greatest three times. There is no god but Allah alone, He has no partner. His is the dominion and His is the praise, and He is able to do all things. There is no god but Allah alone, He fulfilled His promise and helped His servant and defeated the confederates alone. Then he supplicates with what he wishes. Then he repeats the dhikr a second time. Then he supplicates with what he wishes. Then he repeats the dhikr a third time. Then he descends, heading toward al-Marwah. When he passes the green corner, the pillar, he runs, meaning he runs very hard as much as he can until he reaches the other green corner. Then he walks normally until he reaches al-Marwah. He climbs it, faces the qiblah, raises his hands, and supplicates to Allah the Exalted with what he supplicated with at al-Safa. This is one round. Then he returns to al-Safa, walking in the place where he walks and running in the place where he runs. He climbs al-Safa and does what he did first. This is another round, until he completes seven rounds.
In his tawaf, he supplicates with what he wishes, he remembers Allah with what he wishes, he recites the Qur'an, and he does not repeat the recitation of the verse He does not repeat it, not at al-Safa and not at al-Marwah, because this verse is only recited the first time when he approaches al-Safa. When he completes seven rounds, he shortens his hair from the entire head, and with that the 'Umrah is completed, and he exits the state of ihram completely, even from women. If his family is with him, there is no harm in him having intercourse with them.
The qarin and the ifrad do at the miqat what the mutamatti' did: he performs ghusl, applies perfume, wears the izar and rida, and says: Labbaik Allahumma Labbaik, Labbaik la sharika laka Labbaik, innal hamda wan ni'mata laka wal mulk, la sharika laka. And he says, if he is an ifrad: Labbaik Hajj. If he is a qarin: Labbaik 'Umrah and Hajj. He continues in the talbiyah until he throws the Jamarat al-Aqabah. When he arrives at the Ka'bah, he does what the mutamatti' did in the tawaf and the sa'y, but he does not shorten his hair after finishing the sa'y, because he does not exit the state of ihram until the day of the festival. He remains in his state of ihram. If it is the eighth day of Dhu al-Hijjah, he enters the state of ihram for Hajj if he is a mutamatti'. If he is a qarin, he is still in his state of ihram. And he does when entering the state of ihram for Hajj what he did when entering the state of ihram for 'Umrah. So what does he do? Brother...
The student: He performs ghusl.

The Shaykh : Yes
The student: He applies perfume...

The Shaykh : He is in Makkah now.

The Shaykh : The qarin and the ifrad do not need to enter the state of ihram on the eighth day.
The student: The mutamatti'.

The Shaykh : We are speaking about the mutamatti'. So on the eighth day, what does he do? He performs ghusl.
The student: He performs ghusl and wears his ihram garments.

The Shaykh : Yes
The student: Then...

The Shaykh : Then he says, "Labbaik, Hajj. He responds to the call for Hajj: Labbaik Allahumma Labbaik, Labbaik la sharika laka Labbaik, innal hamda wan ni'ma laka wal mulk, la sharika laka." All the pilgrims now, whether performing Tamattu', Qiran, or Ifrad, depart to Muzdalifah. They stay there and pray the Zuhr, 'Asr, Maghrib, 'Isha, and Fajr prayers shortened, without combining them. When the ninth day arrives, they depart after the sun rises to 'Arafah. They stop at Namirah if possible; otherwise, they continue to 'Arafah and stay there until the sun passes its zenith, which means the time for the Zuhr prayer has entered. They pray the Zuhr and 'Asr prayers combined and shortened. Then they begin supplication until the sun sets. The pilgrim supplicates with whatever he wishes from matters of religion or worldly affairs. If he becomes tired or bored, he relieves himself either by talking with his companions, reading books, or reciting the Qur'an. One way to dispel boredom is for a person to hold the mushaf if he does not memorize it, or to recite if he does. Whenever he passes a verse of mercy, he asks for it; when he passes a verse of warning, he seeks refuge; and when he passes a verse of glorification, he glorifies Allah. This actually combines recitation, [what?] and supplication. Generally, if one follows this method, he will not become bored. Let him do so, for it is better, until the sun sets on the ninth day. After the sun sets, he departs from 'Arafah to Muzdalifah. He prays the Maghrib and 'Isha prayers there combined and shortened, and stays there until the dawn breaks. When the dawn breaks, he prays the Fajr prayer with its sunnah and continues to remember Allah (Glorified and Exalted is He) with whatever he loves. He should wait until it is quite light, then depart before the sun rises, heading to Mina. He takes the shortest path to the Jamarat al-Aqabah, because the Prophet (peace and blessings be upon him) took the middle path that leads to the Jamarat al-Aqabah. He throws the Jamarat al-Aqabah with seven pebbles, which he may take from any place he wishes. He says Allahu Akbar with each pebble, in humility before Allah (Mighty and Majestic) and following the example of the Messenger of Allah (peace and blessings be upon him), and establishing the remembrance of Allah, because the Prophet (peace and blessings be upon him) said: Then he slaughters his sacrificial animal if he is performing Tamattu' or Qiran; in that case, the sacrifice is obligatory. If he is performing Ifrad, the sacrifice is voluntary. Then he shaves his head, and shaving is better than cutting the hair short, because the Prophet (peace and blessings be upon him) shaved and supplicated for those who shaved three times, and in the fourth time, after reconsidering, he supplicated for those who cut their hair short. With the stoning and shaving or cutting the hair short, the first exit from the state of ihram occurs, even if he has not slaughtered, because the slaughter has no connection to the exit from ihram. Then he goes down to Makkah and performs Tawaf al-Ifadah, which is the Tawaf of Hajj for the one performing Tamattu' or Ifrad. For the one performing Qiran, it is the Tawaf of Hajj and 'Umrah, based on the saying of the Prophet (peace and blessings be upon him) to 'A'ishah, who had performed Qiran: He performs Sa'y between al-Safa and al-Marwah if he is performing Tamattu', because the first Sa'y is for [what?]
The student : For the 'Umrah.

The Shaykh : For the 'Umrah. And if he is performing Qiran or Ifrad, he also performs Sa'y, unless he has already performed Sa'y after the Tawaf of arrival, in which case the first Sa'y is sufficient. Then he goes out to Mina and stays there on the night of the eleventh and the night of the twelfth. After the sun passes its zenith, he throws the three Jamarat: the first, then the middle, then the Jamarat al-Aqabah. The first is called the small one, the middle is the middle one, and the Jamarat al-Aqabah is the Jamarat al-Aqabah. He throws seven pebbles at each one in succession, saying "Allahu Akbar" when throwing each pebble. When he finishes throwing at the first Jamarah, he moves forward a little so as not to be harmed by the crowd. He stands facing the Qiblah, raising his hands, supplicating to Allah (the Exalted) with a long supplication for whatever he loves. Similarly, after throwing at the middle Jamarah. As for the Jamarat al-Aqabah, there is no standing after it, neither on the Day of Sacrifice nor on the days following it. If he throws on the twelfth day, he has the choice between staying until the thirteenth day and throwing, or going down to Makkah and completing the Hajj, based on the saying of Allah (the Exalted): When he intends to return to his homeland, he performs the Farewell Tawaf, seven circuits, in his usual clothes and without Sa'y. The Tawaf should be performed at the time of departure. With this, the description of Hajj and 'Umrah is complete. It is obligatory for a person who intends to perform Hajj to learn how to perform 'Umrah and how to perform Hajj, and to know the prohibitions of ihram so that he can avoid them, so that he worships Allah (the Exalted) with knowledge.
And here are some points to note: If a person enters the state of ihram for Hajj on the eighth day and proceeds to 'Arafah without stopping in Mina, this is permissible, but it is contrary to the original practice. The evidence for this is the hadith of 'Urwah ibn al-Muth'ir (may Allah be pleased with him) which does not mention staying overnight in Mina on the night of the ninth, indicating that it is not obligatory. And if a person does not arrive at 'Arafah until after 'Asr, it is sufficient for him, but the earlier he arrives, the better, and standing after the sun passes its zenith. And if he stands at 'Arafah and departs before the sun sets, that is forbidden for him, because the Prophet (peace and blessings be upon him) stood until the sun set and then departed, and he said: And if he does not come to 'Arafah until after the sun sets, and he stands there and then departs, his Hajj is valid, based on the saying of the Prophet (peace and blessings be upon him) to 'Urwah ibn al-Muth'ir: and he does not have to offer a sacrifice.
And if he departs from Muzdalifah before the dawn, is this permissible? The answer is yes, it is permissible, but it is better to stay until he prays the Fajr prayer there and waits until it is quite light. However, if he fears the crowd, it is better for him to move forward and throw the Jamarah when he arrives at Mina, even if it is before the dawn, because the Prophet (peace and blessings be upon him) permitted the weak and women to move forward to Mina and throw before the crowd of people.
And if he delays the throwing of the Jamarat al-Aqabah from the morning to the evening, there is no harm, but he remains in his state of ihram, because the first exit from ihram does not occur until he throws and shaves or cuts his hair short.
And if he brings the slaughter forward before the throwing, meaning he arrives at Mina after the sun has risen and sees that the place of slaughter is closer to him than the Jamarah, so he slaughters before he throws, there is no blame on him.
And if he shaves before he slaughters, meaning he throws the Jamarah and finds that the barbers are close to him, so he shaves before he slaughters, there is no harm.
And if he goes down from Muzdalifah directly to Makkah, performs Tawaf and Sa'y, then goes out to Mina and throws, slaughters, and shaves, there is no harm, because the Prophet (peace and blessings be upon him) was asked on the Day of 'Id about bringing things forward or delaying them, and he said: This is part of the facilitation of Allah (Mighty and Majestic).
And if a person hastens, meaning he intends to leave Mina on the twelfth day and departs, but it is not possible for him to throw until after sunset, is he required to stay in Mina and throw on the third day, or does he continue on his way? The answer is he continues on his way, because the man hastened and departed, and something prevented him from leaving before sunset, so he continues.
And if he performs the Farewell Tawaf in the morning of the twelfth day, then goes out to Mina and throws the Jamarat after the sun passes its zenith, and walks to his homeland, this is not permissible, because the Farewell Tawaf must be the last thing, and he made the last thing [what?] the throwing, so it is not permissible.
And if he departs from Mina in the late morning, leaves Mina and stops at al-Abtah or at his house, and when the sun passes its zenith, he goes out to Mina and throws the Jamarat, this is permissible, because some people choose this because it is easier in the crowd to move forward before the people disperse, so he moves forward and stops wherever he wishes, and when the sun passes its zenith, he returns to Mina and throws the three Jamarat, then he performs the Farewell Tawaf if he intends to walk.
And if he delays Tawaf al-Ifadah and performs it when he is leaving, it is sufficient for him as the Farewell Tawaf, because the purpose of the Farewell Tawaf is that it be the last of a person's dealings with the House, and this has occurred with the House, just as if he entered the mosque and prayed the obligatory prayer, it would suffice for the greeting of the mosque.
And if a person has performed Tawaf, Sa'y, and cut his hair short and exited the state of ihram, is it better for him to come to the House and perform Tawaf, or is it better not to perform Tawaf? It is better not to perform Tawaf, but rather to leave the place of Tawaf for those who need it. And for this reason, the Prophet (peace and blessings be upon him) did not perform Tawaf in the Farewell Pilgrimage except one Tawaf only, meaning the Tawaf of [what?] He did not perform Tawaf except one obligatory Tawaf: Tawaf al-Ifadah, the Farewell Tawaf, and the Tawaf of arrival, three in total, and he never performed a voluntary Tawaf. And the best of the sacrificial animals is the sacrifice of Muhammad (peace and blessings be upon him). And when you come to perform Tawaf, you will be harmed by the crowd and you will harm others and narrow the space, even though it is not a recommended practice in this situation.