The Description of the Types of Hajj

The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful.
Praise be to Allah, Lord of the worlds, and I send prayers and peace upon our Prophet Muhammad, and upon his family and his Companions, and upon those who follow them with excellence until the Day of Judgment.
As for what follows:
This is the one hundred and twenty-first episode of the Open Meeting, which takes place every Thursday of every week. This is the sixteenth Thursday of the month of Dhul-Qa'dah, 1416. Since this meeting is the last one before Hajj, we are speaking about Hajj: first about its description, then about the conditions for its obligation, then about its prohibitions, then about its obligations and pillars, if it is facilitated. We say:
The description of Hajj is in three ways: the first way is tamattu', the second way is qiran, and the third way is ifrad. This is the description of the types of Hajj.
Tamattu' is for a person to enter the state of ihram for 'Umrah in the months of Hajj, intending to perform Hajj, then to exit the state of ihram from it, and then to enter the state of ihram for Hajj in the same year, so that there is an exit from the state of ihram between the 'Umrah and the Hajj. Qiran is to enter the state of ihram for both Hajj and 'Umrah together from the miqat, and to remain in the state of ihram until the Day of Sacrifice. Ifrad is to enter the state of ihram for Hajj alone from the miqat, and to remain in the state of ihram until the Day of Sacrifice.
These types of Hajj differ in terms of the actions. Tamattu' is a separate 'Umrah and a separate Hajj, meaning that each of the two types has its own specific actions. As for qiran, it combines them with one state of ihram. As for ifrad, it is a separate Hajj without an 'Umrah. In these three types of Hajj, it is obligatory to offer a sacrificial animal in tamattu'—open the door, open it—it is obligatory to offer a sacrificial animal in tamattu' and qiran. Thank Allah the Mighty and Majestic for what He facilitated for the one in the state of ihram in combining the two types of Hajj in one journey. As for the description of performing the rites, when he reaches the miqat, and the miqats are known and defined by the Prophet (peace and blessings be upon him), there is no room for independent legal reasoning in them. When he reaches it, he enters the state of ihram from the miqat. He takes a bath and wears the clothes of ihram, which for a man are an izar and a rida'. As for the woman, she wears what she wishes, except that she does not display her adornment, and she does not wear gloves or the face veil. He says, if he is performing tamattu': "Labbaik 'Umrah." If he is performing qiran, he says: "Labbaik 'Umrah and Hajj." If he is performing ifrad, he says: "Labbaik Hajj." And he recites the talbiyah of the Prophet (peace and blessings be upon him): He raises his voice with it if he is a man, and he continues in this talbiyah until he begins the tawaf. If he is performing tamattu', he stops the talbiyah at the tawaf. If he is performing qiran or ifrad, he continues in his talbiyah until the Day of Sacrifice. When he reaches the House, he begins with the Black Stone, so he touches it and kisses it if that is facilitated. Otherwise, he touches it and kisses his hand. If that is not facilitated, he points to it without kissing his hand. 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 belief in Your Book and fulfillment of Your covenant and following the Sunnah of Your Prophet Muhammad (peace and blessings be upon him)." Then he places the House on his left and exposes his right shoulder with his rida'. He exposes his right shoulder with his rida'. He exposes his right shoulder with his rida', meaning that he places the middle of the rida' under his right armpit and its ends on his left shoulder in all of the tawaf. And he performs the ramal in the first three circuits. The ramal is walking quickly with short steps. And he walks in the rest of the tawaf, four circuits. When he reaches the Yemeni Corner, he touches it with his hand without kissing it or saying takbir. And when he passes the Black Stone for the second circuit, he says takbir, and he continues to say takbir when he is opposite the Black Stone at the beginning of every circuit. And he says between the Yemeni Corner and the Black Stone: As for the rest of his tawaf, he says whatever he wishes of supplication, dhikr, and Qur'an, and other things.
There is no harm if one sees someone neglecting his tawaf, that he speaks to him and says: "Do such and such, do such and such." And it is important to know that the Ka'bah must be on his left from the beginning of the tawaf to the end. And on this basis, we know the error of what some people do when they are with women. A group of men form a circle, and some of the men walk with the Ka'bah behind them, and some walk with the Ka'bah in front of their faces. This does not make their tawaf valid, because it is necessary for him to place the House on his left.
When he completes seven circuits, he moves forward to the Station of Ibrahim and recites: And he prays two light rak'ahs behind it. He recites in the first rak'ah after al-Fatihah: And in the second: Then, if it is facilitated for him, he returns to the Corner and touches it. If it is not facilitated, he leaves the two rak'ahs and goes to the place of sa'y. When he approaches al-Safa, he recites: He recites it the first time, facing it only, not when he climbs it, and not when he faces it again, but only when he approaches it the first time.
He climbs al-Safa and faces the qiblah, and he raises his hands as he raises them in supplication, and he praises Allah and says takbir and says tahlil, and he says: Then he supplicates with whatever he wishes, then he repeats the dhikr a second time, then he supplicates with whatever he wishes, then he repeats the dhikr a third time, then he descends heading to al-Marwah, walking. When he reaches the first marker, the green pole, and above it now are green lamps, when he reaches it, he performs sa'y, meaning he runs a hard run as much as he can. It is known that in the case of crowding, he cannot do that due to the crowding, because if he did this, he would harm the people and he would be harmed as well. So let him walk as is facilitated for him until he reaches al-Marwah, he climbs it and does what he does on al-Safa. And let him know that the obligatory limit in sa'y is the end of the passages made for the cars, meaning it is not necessary to climb to the mountain. If he stands at the end of these fences made for the cars, he has completed the sa'y, because these fences are placed so that the one who rides the car has fulfilled what is obligatory upon him. Then, when he completes seven circuits from al-Safa to al-Marwah, one circuit, and from al-Marwah to al-Safa, another circuit, the sa'y is finished. He shortens his hair if he is performing tamattu', then he exits the state of ihram completely. He wears the clothes, applies perfume, and goes to his family if they are with him.
Then, when it is the eighth day of Dhul-Hijjah, he enters the state of ihram for Hajj. As for if he is performing qiran or ifrad, he remains in his state of ihram. But it should be known that the one who entered the state of ihram for qiran or ifrad and did not have a sacrificial animal, what is required is to exit the state of ihram and make it an 'Umrah, because the Prophet (peace and blessings be upon him) ordered his Companions to do that, and because it is easier for the person, as he enjoys what Allah has made lawful for him between the 'Umrah and the Hajj. So when it is the eighth day, if he is performing ifrad or qiran, he is in his state of ihram. And if he is performing tamattu', he enters the state of ihram for Hajj. He takes a bath, applies perfume, and wears the clothes of ihram from the place where he is. If he is in Makkah, from Makkah. If he is in Mina, from Mina. If he is at 'Arafah, from 'Arafah. If he is in any place, he enters the state of ihram from his place.
Then he goes out to Mina and prays there the midday prayer on the eighth day, and the afternoon, and the sunset, and the night, and the dawn prayers, shortening them without combining them. When the sun rises, he proceeds to 'Arafah and stops at Namirah if it is facilitated for him, otherwise he continues to 'Arafah and stops there. When the sun declines, meaning the time for the midday prayer enters, he prays the midday and afternoon prayers shortened and combined, as the Prophet (peace and blessings be upon him) did. Then he devotes himself after that to supplication, dhikr, and reciting the Qur'an, and other things that stir his enthusiasm and cause him humility and turning to Allah, Blessed and Exalted is He. He persists in supplication, especially in the last part of the day until the sun sets.
Then he proceeds after that to Muzdalifah. When he reaches Muzdalifah, he prays the sunset and night prayers combined and shortened. Then he sleeps until the dawn appears. In this night, he prays the witr. He makes it either in the last part of the night if he hopes to stand in the last part of the night, or in the first part. Then when the dawn appears, he prays the dawn prayer, and before it the rawatib. Then he remains in Muzdalifah, supplicating to Allah the Exalted, and remembering Him, and saying tahlil, and saying tasbih, until it becomes very light.
Then he departs from Muzdalifah intending to go to Mina. When he arrives at Mina, the first thing he does is throw the pebbles at the Jamrat al-Aqabah, which is the last of the pillars, the one closest to Makkah. He begins with it—open the door, may Allah reward you with good—he begins with it and throws it with seven pebbles, saying *Allahu Akbar* with each pebble, saying: *Allahu Akbar*, without saying *Bismillah*, saying only *Allahu Akbar*, because the Sunnah came with that. Then he slaughters his sacrificial animal if he is performing *tamattu'* or *qiran*, or if he is performing *ifrad* and wishes to volunteer, he slaughters the *hady*. Then he shaves his head, puts on his clothes, and performs the first *tahallul*. Then he descends to Makkah and performs *Tawaf al-Ifadah*, and he performs *sa'y* after it if he is performing *tamattu'*. As for if he is performing *ifrad* or *qiran*, if he has already performed *sa'y* after *Tawaf al-Qudum*, the first *sa'y* suffices him. And if he has not performed *sa'y*, he performs *sa'y* after *Tawaf al-Ifadah*. Then he returns to Mina to stay there for two or three nights if he delays. After *zawal*, meaning after the time of the *Zuhr* prayer enters, he throws the three pillars, the first of which is the one farthest from Makkah. He throws it with seven pebbles, saying *Allahu Akbar* with each pebble. Then he moves forward away from the crowd and the hitting of the pebbles, and stands facing the *qiblah*, raising his hands, supplicating to Allah the Exalted with a long supplication. Then he goes to the middle pillar and throws it as he did with the first pillar, and supplicates after it. Then he throws the Jamrat al-Aqabah and does not stand after it, but he turns to his residence in Mina. If he throws the pebbles on the twelfth day, he may advance or delay. If he delays, if he advances, he must leave before the sun sets. If he delays, he remains until the thirteenth day and does on the thirteenth day what he did on the eleventh and twelfth days. If he wishes to travel to his family from Makkah, he performs *Tawaf al-Wada'* (the farewell tawaf), which is obligatory on every pilgrim or one performing *'Umrah*, except the menstruating woman, for whom the tawaf is not obligatory, due to the saying of Ibn 'Abbas (may Allah be pleased with him): This is the description of Hajj in a general way, and we have not dealt with the details so that our time does not become long. But we will take questions here to look at the answer to them. Open the door, otherwise the coolers will be a problem.