Important topics regarding the three types of Hajj rites and the spatial miqats.
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The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful.
Praise be to Allah, Lord of the worlds, and may Allah send prayers and blessings upon our Prophet Muhammad, and upon his family and his Companions, and those who follow them with excellence until the Day of Judgment.
As for what follows: This is the eighty-ninth session of the Open Door, which takes place every Thursday of every week, and this is the thirteenth Thursday of the month of Dhul-Qa'dah in the year 1415.
In the previous session, we spoke about Hajj on the occasion of the approaching days of Hajj, and we mentioned several topics related to it. Now, we are completing the race, if Allah wills, in the upcoming sessions. In this session, five things have preceded in the previous topics. As for this session today, we will speak about the rites that one who intends to perform Hajj or 'Umrah does. We say: If a person travels to Hajj after the entry of the months of Hajj, he has three rites: The first rite is tamattu', the second is qiran, and the third is ifrad.
As for tamattu': It is that one enters the state of ihram for an independent 'Umrah from the miqat, then when he arrives in Makkah, he performs tawaf and sa'y, shortens his hair, and remains in a state of non-ihram until the eighth day of Dhul-Hijjah, then he enters the state of ihram for Hajj on the eighth day.
It is called tamattu' because the person enjoys therein, between the 'Umrah and the Hajj, what Allah has made lawful for him. Since you will learn, if Allah wills, the prohibitions of ihram, the one performing tamattu' finds that these prohibitions become lawful for him by his exiting from the 'Umrah.
As for qiran, it has two forms: The first form is that one enters the state of ihram for both 'Umrah and Hajj from the miqat, and remains in his state of ihram until the day of 'Id.
The second form is that one enters the state of ihram for 'Umrah first, then adds Hajj to it before beginning his tawaf.
But this form is not something a person should do unless there is a need for it, such as: if a woman menstruates during the 'Umrah and fears that she will not become pure before the Day of Tawriyah, or before the Day of 'Arafah, then at that time we say: she adds Hajj to the 'Umrah and becomes one performing qiran. Likewise, if a person arrives in Makkah late and fears that he will not be able to perform the 'Umrah before the Hajj, and he has already entered the state of ihram for 'Umrah, then at that time we say: add Hajj to the 'Umrah. So qiran has two forms: The first form is that one enters the state of ihram for both 'Umrah and Hajj from the miqat and says: "Labbaik Allahumma 'umratan wa hajjan," and this person remains in his state of ihram until the day of 'Id.
The second form is that one enters the state of ihram for 'Umrah first, then adds Hajj to it before beginning his tawaf. I told you that this form is not something a person should do unless there is a need for it, and we gave two examples: The first example is a woman who entered the state of ihram for 'Umrah, then menstruated, and feared that she would not become pure before the Day of 'Arafah or before entering the time of Hajj, which is the eighth day of Dhul-Hijjah. At that time, we say to her: add Hajj to the 'Umrah.
The second example is a man who arrived in Makkah late and entered the state of ihram for 'Umrah, and feared that he would not be able to perform it before the Hajj. At that time, he adds Hajj to it and becomes one performing qiran.
The third of the types of rites is ifrad. Ifrad is that one enters the state of ihram for Hajj alone from the miqat, and says: "Labbaik Allahumma hajjan."
In these rites, the person is given a choice, but the best is tamattu', because this is what the Prophet (peace and blessings be upon him and his family) commanded and urged his Companions to do, and because he enjoys therein, between the 'Umrah and the Hajj, what Allah has made lawful for him, so he has some freedom, and because he performs the 'Umrah completely with its actions and the Hajj completely with its actions. So these are three factors that make it preferable. What is the first factor?
The student: ...
The Shaykh : No, what is the first factor?
The student: ...
The Shaykh : Yes?
The student: ...
The Shaykh : Yes, this is the most important thing. The first factor is that the Prophet (peace and blessings be upon him and his family) commanded it and urged his Companions to do it. The second factor is that he enjoys what Allah has made lawful for him between the 'Umrah and the Hajj. And the third? The third factor is that he performs the actions of the 'Umrah completely and the actions of the Hajj completely.
As for qiran, it is next to tamattu', because in qiran, the worshipper obtains an 'Umrah and a Hajj, but it differs from tamattu' in that there is no exiting from ihram in it, meaning: he does not exit from ihram between the 'Umrah and the Hajj, but he remains in his state of ihram from the miqat until the day of 'Id. It is preferred over ifrad, meaning: it is better than ifrad for reasons: The first is that he obtains an 'Umrah and a Hajj, whereas in ifrad, he does not obtain anything but a Hajj.
The second is that it includes the sacrificial animal like tamattu', whereas ifrad does not include a sacrificial animal except on the basis of voluntary charity, so this door is open.
So we say the order is: First: tamattu', second: what? Qiran, third: ifrad.
Except that if he brings the sacrificial animal with him, then qiran is better than tamattu', because the Prophet (peace and blessings be upon him) performed qiran when he brought the sacrificial animal, and he said:Sahih al-Bukhari 1568 So qiran is better for the one who brings the sacrificial animal, following the example of whom? The Messenger of Allah (peace and blessings be upon him).
These are the three rites in which the person is given a choice if he intends to perform Hajj or 'Umrah. It is said to him: You have three things before you, choose what you wish. But the best is: tamattu', then qiran, then ifrad. This is the first topic in this session.
The second topic in this session is the miqat. The miqats are five: Dhul-Hulayfah, al-Juhfah, Qarn al-Manazil, Yalamlam, and Dhat 'Irq. Five. I will list them a second time: They are: Dhul-Hulayfah — walk with me — al-Juhfah, Qarn al-Manazil, Yalamlam, Dhat 'Irq. These are five. The Prophet (peace and blessings be upon him and his family) designated four of them, and that is established from him in the two Sahihs and others, and they are: Dhul-Hulayfah, al-Juhfah, Qarn al-Manazil, and Yalamlam. As for Dhat 'Irq, the Prophet (peace and blessings be upon him) designated it, but that was not established in the two Sahihs, rather it is in the Sunan. However, it is established from 'Umar (may Allah be pleased with him) that he designated it. So for whom are these miqats? As for Dhul-Hulayfah, which is now called Abi 'Ali, it is for the people of al-Madinah and for anyone who passes through it who is not from the people of al-Madinah.
As for al-Juhfah, people now enter the state of ihram from Rabigh, because al-Juhfah is a ruined village, so they enter the state of ihram from Rabigh. This is for the people of ash-Sham and for anyone who passes through it who is not from the people of ash-Sham.
As for Qarn al-Manazil, which is called as-Sayl, it is for the people of Najd and al-Ta'if, and for anyone who passes through it who is not from the people of Najd and al-Ta'if.
As for Yalamlam, which is now called as-Sa'diyyah, it is for the people of Yemen and for anyone who passes through it who is not from the people of Yemen.
As for Dhat 'Irq, which is called ad-Daribah, it is for the people of Iraq and for anyone who passes through it who is not from the people of Iraq.
These miqats were designated by the Prophet (peace and blessings be upon him and his family). As many of us know, they differ in proximity and distance from Makkah. Some of them are eight stages — meaning: eight days — away, and some are two days away. This difference is based on divine designation, and it is not for us to say: Why is this far from Makkah and this close? Because this is a matter in which there is no room for opinion.
Whoever passes through these miqats intending Hajj or 'Umrah must enter the state of ihram from them, and it is not permissible for him to delay. The evidence for this is what is established in the two Sahihs from 'Abdullah ibn 'Umar that the Prophet (peace and blessings be upon him and his family) said:Jami` at-Tirmidhi 831Sahih (Darussalam) This is a report in the meaning of a command, so it is obligatory for everyone who passes through these miqats intending a Hajj or 'Umrah to enter the state of ihram from them.
If he passes through them not intending a Hajj or 'Umrah, but intending Makkah to visit a relative, or to visit a sick person, or for trade, or for knowledge, or something else, he has a choice. If he has already performed the obligatory Hajj, he may enter the state of ihram if he wishes, or he may not enter the state of ihram, and it does not matter if his absence is long or not. As for what is famous among the common people that if his absence from Makkah has been for forty days or more, he must enter the state of ihram, otherwise not, this has no basis. So what is the criterion? The intention. Is he intending a Hajj or 'Umrah? Then he is obligated from the miqat he passed through. Is he not intending that? Then he is not obligated, except if he has not performed the obligatory Hajj.
If someone says: He is from the people of Jeddah and has gone by way of al-Madinah intending his family, but he has the intention to perform Hajj this year. Is he obligated to enter the state of ihram? We say: He is not obligated to enter the state of ihram, because this man only intended his family, but he intends to perform Hajj this year, so he is not obligated to enter the state of ihram, because in this journey he does not intend Hajj, but rather he intends his family, so he is not obligated to enter the state of ihram, based on the implication of the saying of the Prophet (peace and blessings be upon him):.
We will stop here for the sake of questions. We are late today, but if Allah wills, next week the start will be at eleven o'clock.
Praise be to Allah, Lord of the worlds, and may Allah send prayers and blessings upon our Prophet Muhammad, and upon his family and his Companions, and those who follow them with excellence until the Day of Judgment.
As for what follows: This is the eighty-ninth session of the Open Door, which takes place every Thursday of every week, and this is the thirteenth Thursday of the month of Dhul-Qa'dah in the year 1415.
In the previous session, we spoke about Hajj on the occasion of the approaching days of Hajj, and we mentioned several topics related to it. Now, we are completing the race, if Allah wills, in the upcoming sessions. In this session, five things have preceded in the previous topics. As for this session today, we will speak about the rites that one who intends to perform Hajj or 'Umrah does. We say: If a person travels to Hajj after the entry of the months of Hajj, he has three rites: The first rite is tamattu', the second is qiran, and the third is ifrad.
As for tamattu': It is that one enters the state of ihram for an independent 'Umrah from the miqat, then when he arrives in Makkah, he performs tawaf and sa'y, shortens his hair, and remains in a state of non-ihram until the eighth day of Dhul-Hijjah, then he enters the state of ihram for Hajj on the eighth day.
It is called tamattu' because the person enjoys therein, between the 'Umrah and the Hajj, what Allah has made lawful for him. Since you will learn, if Allah wills, the prohibitions of ihram, the one performing tamattu' finds that these prohibitions become lawful for him by his exiting from the 'Umrah.
As for qiran, it has two forms: The first form is that one enters the state of ihram for both 'Umrah and Hajj from the miqat, and remains in his state of ihram until the day of 'Id.
The second form is that one enters the state of ihram for 'Umrah first, then adds Hajj to it before beginning his tawaf.
But this form is not something a person should do unless there is a need for it, such as: if a woman menstruates during the 'Umrah and fears that she will not become pure before the Day of Tawriyah, or before the Day of 'Arafah, then at that time we say: she adds Hajj to the 'Umrah and becomes one performing qiran. Likewise, if a person arrives in Makkah late and fears that he will not be able to perform the 'Umrah before the Hajj, and he has already entered the state of ihram for 'Umrah, then at that time we say: add Hajj to the 'Umrah. So qiran has two forms: The first form is that one enters the state of ihram for both 'Umrah and Hajj from the miqat and says: "Labbaik Allahumma 'umratan wa hajjan," and this person remains in his state of ihram until the day of 'Id.
The second form is that one enters the state of ihram for 'Umrah first, then adds Hajj to it before beginning his tawaf. I told you that this form is not something a person should do unless there is a need for it, and we gave two examples: The first example is a woman who entered the state of ihram for 'Umrah, then menstruated, and feared that she would not become pure before the Day of 'Arafah or before entering the time of Hajj, which is the eighth day of Dhul-Hijjah. At that time, we say to her: add Hajj to the 'Umrah.
The second example is a man who arrived in Makkah late and entered the state of ihram for 'Umrah, and feared that he would not be able to perform it before the Hajj. At that time, he adds Hajj to it and becomes one performing qiran.
The third of the types of rites is ifrad. Ifrad is that one enters the state of ihram for Hajj alone from the miqat, and says: "Labbaik Allahumma hajjan."
In these rites, the person is given a choice, but the best is tamattu', because this is what the Prophet (peace and blessings be upon him and his family) commanded and urged his Companions to do, and because he enjoys therein, between the 'Umrah and the Hajj, what Allah has made lawful for him, so he has some freedom, and because he performs the 'Umrah completely with its actions and the Hajj completely with its actions. So these are three factors that make it preferable. What is the first factor?
The student: ...
The Shaykh : No, what is the first factor?
The student: ...
The Shaykh : Yes?
The student: ...
The Shaykh : Yes, this is the most important thing. The first factor is that the Prophet (peace and blessings be upon him and his family) commanded it and urged his Companions to do it. The second factor is that he enjoys what Allah has made lawful for him between the 'Umrah and the Hajj. And the third? The third factor is that he performs the actions of the 'Umrah completely and the actions of the Hajj completely.
As for qiran, it is next to tamattu', because in qiran, the worshipper obtains an 'Umrah and a Hajj, but it differs from tamattu' in that there is no exiting from ihram in it, meaning: he does not exit from ihram between the 'Umrah and the Hajj, but he remains in his state of ihram from the miqat until the day of 'Id. It is preferred over ifrad, meaning: it is better than ifrad for reasons: The first is that he obtains an 'Umrah and a Hajj, whereas in ifrad, he does not obtain anything but a Hajj.
The second is that it includes the sacrificial animal like tamattu', whereas ifrad does not include a sacrificial animal except on the basis of voluntary charity, so this door is open.
So we say the order is: First: tamattu', second: what? Qiran, third: ifrad.
Except that if he brings the sacrificial animal with him, then qiran is better than tamattu', because the Prophet (peace and blessings be upon him) performed qiran when he brought the sacrificial animal, and he said:
Had I not brought the Hadi with me, I would have done the same
لولا أني سقت الهدي لأحللت معكمThese are the three rites in which the person is given a choice if he intends to perform Hajj or 'Umrah. It is said to him: You have three things before you, choose what you wish. But the best is: tamattu', then qiran, then ifrad. This is the first topic in this session.
The second topic in this session is the miqat. The miqats are five: Dhul-Hulayfah, al-Juhfah, Qarn al-Manazil, Yalamlam, and Dhat 'Irq. Five. I will list them a second time: They are: Dhul-Hulayfah — walk with me — al-Juhfah, Qarn al-Manazil, Yalamlam, Dhat 'Irq. These are five. The Prophet (peace and blessings be upon him and his family) designated four of them, and that is established from him in the two Sahihs and others, and they are: Dhul-Hulayfah, al-Juhfah, Qarn al-Manazil, and Yalamlam. As for Dhat 'Irq, the Prophet (peace and blessings be upon him) designated it, but that was not established in the two Sahihs, rather it is in the Sunan. However, it is established from 'Umar (may Allah be pleased with him) that he designated it. So for whom are these miqats? As for Dhul-Hulayfah, which is now called Abi 'Ali, it is for the people of al-Madinah and for anyone who passes through it who is not from the people of al-Madinah.
As for al-Juhfah, people now enter the state of ihram from Rabigh, because al-Juhfah is a ruined village, so they enter the state of ihram from Rabigh. This is for the people of ash-Sham and for anyone who passes through it who is not from the people of ash-Sham.
As for Qarn al-Manazil, which is called as-Sayl, it is for the people of Najd and al-Ta'if, and for anyone who passes through it who is not from the people of Najd and al-Ta'if.
As for Yalamlam, which is now called as-Sa'diyyah, it is for the people of Yemen and for anyone who passes through it who is not from the people of Yemen.
As for Dhat 'Irq, which is called ad-Daribah, it is for the people of Iraq and for anyone who passes through it who is not from the people of Iraq.
These miqats were designated by the Prophet (peace and blessings be upon him and his family). As many of us know, they differ in proximity and distance from Makkah. Some of them are eight stages — meaning: eight days — away, and some are two days away. This difference is based on divine designation, and it is not for us to say: Why is this far from Makkah and this close? Because this is a matter in which there is no room for opinion.
Whoever passes through these miqats intending Hajj or 'Umrah must enter the state of ihram from them, and it is not permissible for him to delay. The evidence for this is what is established in the two Sahihs from 'Abdullah ibn 'Umar that the Prophet (peace and blessings be upon him and his family) said:
The people of Al-Madinah begin their Hil (Ihram) from Dhul-Hulaifah
يهل أهل المدينة من ذي الحليفةIf he passes through them not intending a Hajj or 'Umrah, but intending Makkah to visit a relative, or to visit a sick person, or for trade, or for knowledge, or something else, he has a choice. If he has already performed the obligatory Hajj, he may enter the state of ihram if he wishes, or he may not enter the state of ihram, and it does not matter if his absence is long or not. As for what is famous among the common people that if his absence from Makkah has been for forty days or more, he must enter the state of ihram, otherwise not, this has no basis. So what is the criterion? The intention. Is he intending a Hajj or 'Umrah? Then he is obligated from the miqat he passed through. Is he not intending that? Then he is not obligated, except if he has not performed the obligatory Hajj.
If someone says: He is from the people of Jeddah and has gone by way of al-Madinah intending his family, but he has the intention to perform Hajj this year. Is he obligated to enter the state of ihram? We say: He is not obligated to enter the state of ihram, because this man only intended his family, but he intends to perform Hajj this year, so he is not obligated to enter the state of ihram, because in this journey he does not intend Hajj, but rather he intends his family, so he is not obligated to enter the state of ihram, based on the implication of the saying of the Prophet (peace and blessings be upon him):
Whoever intends to perform Hajj or 'Umrah.
ممن أراد الحج أو العمرةWe will stop here for the sake of questions. We are late today, but if Allah wills, next week the start will be at eleven o'clock.