The Manner of Hajj and 'Umrah and Their Conditions.

The Shaykh : 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 upon those who follow them with excellence until the Day of Judgment.
As for what follows:
This is the ninety-eighth session after the hundredth, this is the ninety-eighth meeting after the hundredth of the meetings known as the Open Door Meeting, which takes place every Thursday, and this Thursday is the ninth of the month of Dhul-Qa'dah in the year 1419.
We mentioned that we would dedicate these meetings, on the occasion of the Hajj season, to speaking about Hajj. In the meeting prior to this one, we spoke about the conditions for the obligation of Hajj, and we clarified that they are five for the one who has reached them: Islam, intellect, maturity, freedom, and the ability to perform it. We spoke about this in detail, and the discussion on it has concluded.
As for this meeting, we will speak in it about the manner of Hajj and 'Umrah. So we say, first: Know that the types of pilgrimage are three, with no fourth. This is known by following the pure Prophetic Sunnah: Tamattu', Qiran, and Ifrad.
Tamattu' is that a person enters the state of ihram for 'Umrah in the months of Hajj, that is, after the entry of the month of Shawwal, and he completes it, then he enters the state of ihram for Hajj in that same year, so he has an independent 'Umrah and an independent Hajj. Upon him is the sacrificial animal, by the saying of Allah the Exalted: .
Qiran has two forms. The first form is that he enters the state of ihram for both, that is, for Hajj and 'Umrah together, from the miqat, and he says: Labbaik 'Umrah and Hajj. The second form is that he enters the state of ihram for 'Umrah first, then he fears that he will miss the standing at 'Arafah if he completes the 'Umrah, so he enters the state of ihram for Hajj upon it before beginning its tawaf.
As for the first form, its evidence is the action of the Prophet (peace and blessings be upon him and his family): .
As for the second form, its evidence is the hadith of 'A'ishah (may Allah be pleased with her): .
As for Ifrad, it is that he enters the state of ihram for Hajj alone, without 'Umrah, meaning that he travels from his country to Mecca intending only Hajj. So how does the one performing Tamattu' say in his talbiyah? He says that he says: Labbaik 'Umrah, and there is no need for him to say: "Performing it as Tamattu' for Hajj," because the intention is sufficient. And the one performing Qiran says: Labbaik 'Umrah and Hajj. And the one performing Ifrad says: Labbaik Hajj.
Of these three types of pilgrimage, the best is Tamattu', because the Prophet (peace and blessings be upon him and his family) commanded it and encouraged it, and he said: . He was performing Qiran. Then comes Qiran, then Ifrad.
Qiran comes after Tamattu' because it falls under the name of Tamattu' according to the Salaf of this Ummah, and because the one in ihram combines in it an 'Umrah and a Hajj. And the least of them was Ifrad, because it is only Hajj. Upon the one performing Qiran is a sacrificial animal, like the one performing Tamattu'. If he does not find one, he fasts three days and seven days when he returns to his family.
As for the manner of that, we say: When he reaches the miqat, and the miqats are known, five of them: Dhul-Hulayfah for the people of Medina and whoever passes by it, al-Juhfah for the people of the Levant and whoever passes by it, Yalamlam for the people of Yemen and whoever passes by it, Qarn al-Manazil for the people of Najd and whoever passes by it, and Dhat 'Irq for the people of Iraq. When the one who wants to enter the state of ihram reaches the miqat, he takes a bath as he takes a bath for janabah, then he applies perfume to his head and his beard, then he wears the ihram garments, an izar and a rida. This is for the man.
As for the woman, she does this, that is, by taking a bath, and she applies perfume that does not reveal its scent to those around her, and she wears the clothes she wants to wear, without restriction, except that she does not display her adornment out of fear of fitnah.
Then he says: Labbaik Allahumma 'Umrah, and he continues to recite the talbiyah. The man raises his voice with it, and the woman keeps it to herself. The best manner for the talbiyah is the talbiyah of the Messenger of Allah (peace and blessings be upon him and his family): . The man raises his voice with it, for nothing hears it except that it will testify for him on the Day of Resurrection. When he reaches Mecca and enters the House, he says when he enters the House—I mean the mosque—and enters the mosque, he says when he enters it, as he says when he enters other mosques: . He proceeds to the Black Stone and touches it with his right hand—that is, he rubs it—and kisses it if it is easy for him. If it is not easy, he points to it, following the action of the Prophet (peace and blessings be upon him and his family). He says: 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), as Ibn 'Umar used to say. Then he places the House on his left and performs tawaf for seven circuits. When he passes the Yemeni Corner, which is next to the Black Stone, he touches it with his right hand. If that is difficult for him, he points to it. In his tawaf, he says whatever he wishes of reciting the Qur'an, dhikr, tasbih, tahmid, takbir, and du'a. There is no specific du'a in the tawaf except the takbir at the Black Stone every time he passes it, and saying: between the Yemeni Corner and the Black Stone. Everything else is up to the choice of the one performing tawaf.
And beware, O pilgrim, of making this bid'ah du'a, which is to make a specific du'a for every circuit. For this is a bid'ah that did not come from the Prophet (peace and blessings be upon him and his family). Then it is a du'a that may not be what the one performing tawaf wants. Then many of those who recite it do not know its meaning. So advise your brothers when you see them doing this, and say: This is a bid'ah, and make du'a to Allah for what you want. Every person has a need different from the need of another. In this tawaf, two sunnahs are recommended for the man: the first is idtiba', and the second is ramal.
As for idtiba', it is that he places the middle of his rida under his right armpit and its ends on his left shoulder, so that his right shoulder is exposed in all circuits of the tawaf. As for ramal, it is that he walks quickly, but only in the first three circuits. When he completes seven circuits, he proceeds to the Station of Ibrahim and recites: . He says this to remind himself of the command of Allah (Mighty and Majestic) and to follow the example of the Messenger of Allah (peace and blessings be upon him and his family). He prays two rak'ahs behind the Station, making them light. In the first, he recites: after al-Fatihah, and in the second, he recites: after al-Fatihah. He makes them light and does not linger after them; he leaves immediately, following the example of the Messenger of Allah (peace and blessings be upon him and his family) and leaving the place for others who have finished their tawaf. Then he turns to the Black Stone and touches it if he is able, or else he leaves without pointing. He proceeds to al-Safa, and when he approaches al-Safa, he recites: When he ascends al-Safa, he faces the qiblah, raises his hands, and says what was reported from the Prophet (peace and blessings be upon him and his family). Among this is that he says takbir three times and says: . Then he makes du'a for what he loves. Then he repeats the dhikr a second time and makes du'a for what he loves. Then he repeats the dhikr a third time. Then he descends, heading to al-Marwah, walking as usual until he reaches the green marker—that is, the green pole—where green lights were placed above it. He then runs in this section, that is, he runs vigorously if it is easy for him, until he reaches the other marker. Then he walks as usual until he reaches al-Marwah. When he reaches al-Marwah, he ascends it, faces the qiblah, raises his hands, and says what he said on al-Safa. Then he descends, heading to al-Safa, walking in the places of walking and running in the place of running. He does not recite the verse: except once when he faces al-Safa after the tawaf. But he remembers Allah (Blessed and Exalted is He), recites the Qur'an, and makes du'a. Ibn Mas'ud (may Allah be pleased with him) used to say while running in the valley where the marker was placed as a sign: . When he completes seven circuits from al-Safa to al-Marwah, one circuit being from al-Safa to al-Marwah and the return from al-Marwah to al-Safa being another circuit, he shortens his hair, that is, he cuts it with scissors or a clipper. Shaving is not recommended if the time for Hajj is near, because if he shaved, there would be no hair left for Hajj. Then he exits his state of ihram completely and remains until the eighth day of Dhul-Hijjah. On the eighth day of Dhul-Hijjah, he enters the state of ihram for Hajj and does when entering ihram what he did when entering ihram for 'Umrah. The discussion on the manner of Hajj will come, if Allah wills, in the next meeting, if Allah wills, due to the limited time, and because the brothers may have questions that will take up the remaining time. We begin with the right side.