The Description of Hajj and 'Umrah and an Explanation of the Types of Rituals.

The Shaykh : Today, we will speak about the description of Hajj and 'Umrah. The lawful rituals are of three types: Ifrad, Qiran, and Tamattu'. As for Ifrad, it is for a person to enter the state of ihram for Hajj alone, saying "Labbaik Hajjan". As for Qiran, it is for a person to enter the state of ihram for both 'Umrah and Hajj together, saying "Labbaik 'Umran wa Hajjan", or to enter the state of ihram for 'Umrah first and then add Hajj to it before beginning the tawaf of the 'Umrah, as happened to our mother A'ishah (may Allah be pleased with her) when she entered the state of ihram for 'Umrah and menstruation overtook her, so the Prophet (peace and blessings be upon him and his family) ordered her to add Hajj to the 'Umrah, and this was before she had performed the tawaf for the 'Umrah.
As for Tamattu', it is for a person to enter the state of ihram for 'Umrah in the months of Hajj, meaning after the entry of Shawwal, with the intention to perform Hajj that year, then to exit the state of ihram, and then enter the state of ihram for Hajj at its time. This last one, namely Tamattu', is the best because it is what the Prophet (peace and blessings be upon him and his family) commanded, and because it involves more work, as the one performing Tamattu' comes with a complete 'Umrah and exits from it, then comes with Hajj. However, if he brings sacrificial animals with him by taking them with him to Makkah, then he has no option but Qiran or Ifrad, because one who brings sacrificial animals cannot exit the state of ihram except on the Day of Sacrifice. The evidence for this is that when the Messenger of Allah (peace and blessings be upon him and his family) performed Hajj, he ordered his companions to make their ihram for 'Umrah, except for those who brought sacrificial animals, and he (peace and blessings be upon him and his family) remained in his state of ihram because he had brought sacrificial animals.
We return now to speak about Tamattu'. We said that Tamattu' is for a person to enter the state of ihram for 'Umrah in the months of Hajj, meaning after the entry of Shawwal, and to exit from it, then to enter the state of ihram for Hajj in that year.
So the method of 'Umrah is: when a person reaches the miqat, he takes a bath and removes his clothes. When he reaches the miqat, he removes his clothes, takes a bath, and applies perfume to his head and beard, as the Prophet (peace and blessings be upon him and his family) did. Then he wears an izar and a rida, both white, clean, or new. The woman does as the man does, except in clothing, for she wears what she usually wears and whatever clothes she wishes, but she does not display her adornment and does not apply perfume whose scent is noticeable, lest there be fitnah in that.
When he has completed that, let him enter the state of ihram. When he boards the car, he says, "Labbaik Allahumma 'Umran." There is no need for him to say, "with the intention of Tamattu' with it for Hajj." He says, "Labbaik Allahumma 'Umran," and his intention is sufficient. He continues to recite the talbiyah until he reaches Makkah.
Then he proceeds to the Ka'bah and performs tawaf. This tawaf is the first tawaf, and in it, it is recommended for the man to expose his right shoulder from the beginning of the tawaf to the end, and to perform ramal in the first three circuits.
Exposing the right shoulder is to place the middle of his rida under his right armpit and its ends on his left shoulder throughout the tawaf, but he does not expose his right shoulder before the tawaf or after it. As for ramal, it is only in the first three circuits, and it is to walk quickly with short steps. At the beginning of the tawaf, he touches the Black Stone and kisses it. If he cannot, he touches it and kisses his hand. If he cannot, he points to it.
He does not kiss his hand, and at the beginning of the tawaf, he says .
He keeps the House to his left and touches the Yemeni Corner with his right hand. If he cannot, he does not point to it, because that was not reported from the Prophet (peace and blessings be upon him and his family). Acts of worship are not established by analogy. He says between it and the Black Stone . If he says it before reaching the Black Stone, and that is when the tawaf area is crowded, he repeats it. Even if he repeats it ten times, there is no harm. When he is opposite the Black Stone, he says takbir. Then he says takbir every time he is opposite the Black Stone. He does not say takbir at the Yemeni Corner because it was not reported from the Prophet (peace and blessings be upon him and his family).
When he completes seven circuits, he makes du'a in them, remembers Allah, and reads the Qur'an if he wishes. If he sees something wrong, he forbids it, and if he sees a neglect of an obligation, he commands it, because this is from the good, but it should not distract him from his tawaf. Then he prays two rak'ahs behind the Maqam, reading in the first and in the second along with al-Fatihah. It is recommended to shorten them, then he leaves immediately after them and does not sit for du'a, because that was not reported from the Prophet (peace and blessings be upon him and his family). He then proceeds to the place of sa'y. When he approaches al-Safa, he reads "Indeed, al-Safa and al-Marwah are among the symbols of Allah. Begin with what Allah began with".
He climbs al-Safa, faces the qiblah, raises his hands in du'a, and says, "Allahu Akbar" three times, "La ilaha illa Allah wahdahu la sharika lah, lahul mulku wa lahul hamdu wa huwa 'ala kulli shay'in qadir, La ilaha illa Allah wahdah, anjaza wa'dah, wa nasara 'abduh, wa hazamal ahzaab wahdah." Then he makes du'a with what he wishes, then he repeats the dhikr a second time, then makes du'a with what he wishes, then repeats the dhikr a third time. Then he descends heading to al-Marwah until he reaches the green pillar, then he performs sa'y vigorously, meaning he runs, unless there is a crowd and he is harmed by running or harms others, in which case he does not do so. When he reaches al-Marwah, he climbs it and says what he said on al-Safa. This is one circuit.
When he returns from al-Marwah to al-Safa, it is another circuit until he completes seven circuits. What does he say in these long circuits? He says whatever he wishes of dhikr, du'a, Qur'an, and other things. I point out here that there are booklets containing du'a for each circuit of tawaf and du'a for each circuit of sa'y. These are religious innovations with no basis, and they are not to be acted upon, because every religious innovation is misguidance.
Also, some people, whenever they climb al-Safa or face it, say , and likewise at al-Marwah. This is a mistake. You read this verse when you exit al-Masjid al-Haram and approach al-Safa before climbing it. You read it once, only the first time. Then after sa'y, he shortens his hair from the entire head.
And with that, the 'Umrah is completed and the entire exit from the state of ihram is done. If it is the eighth day of Dhu al-Hijjah, he enters the state of ihram for Hajj. What does he do? We say the days of Hajj are the eighth, ninth, tenth, eleventh, and twelfth, five days. And if he wishes, he adds the thirteenth, making it six.
Let us look at what he does on the first day. On the first day, the eighth, he enters the state of ihram for Hajj in the forenoon before Dhuhr 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, from any place.
The student: What if he is in Jeddah, O Shaykh? In Jeddah?

The Shaykh : He enters the state of ihram for Hajj from his place, in any place. Then he goes out to Mina and stays there, praying Dhuhr, 'Asr, Maghrib, 'Isha', and Fajr shortened without combining, because the Prophet (peace and blessings be upon him and his family) did not combine in his Hajj when he went out for Hajj except at 'Arafah and Muzdalifah only. When the sun rises on the Day of 'Arafah, which is the ninth day, what does he do?
He goes to 'Arafah. If it is easy for him to descend to Namirah, he descends until the sun reaches its zenith, then he rides to 'Arafah. If it is not easy, as is usually the case in the present time, let him continue his journey to 'Arafah and descend at 'Arafah. When the sun reaches its zenith, he prays Dhuhr and 'Asr combined as Dhuhr. Then he devotes himself to du'a and dhikr. He calls upon Allah (Glorified and Exalted is He) and remembers Him with what he wishes until the sun sets.
And with this, the acts of the ninth day end. The tenth day, and from it the night of the tenth. After the sun sets, he proceeds from 'Arafah to Muzdalifah, where he prays Maghrib and 'Isha' combined and shortened, and he stays there until he prays Fajr. Then he remembers Allah (Mighty and Majestic) until it becomes very light, then he proceeds to Mina. What does he do in this night? He prays Maghrib and 'Isha' in Muzdalifah, stays there, prays Fajr, and makes du'a until it becomes very light. He may proceed in the last part of the night from Muzdalifah when the moon has set. But if he is strong and the crowding of people does not burden him, he stays until he prays Fajr and makes du'a. If he is weak and the crowding of people burdens him, or if he is a woman or women, there is no blame on him if he proceeds in the last part of the night. The ruling is not tied to the middle of the night, but to the last part of the night.
Asma' bint Abi Bakr (may Allah be pleased with them both) would wait for the moon to set. When it disappeared, she would depart on the Day of 'Id after arriving at Mina. There, he performs the following in order: First, stoning the Pillar of al-'Aqabah; he stones it with seven pebbles in succession, saying Allahu Akbar with each pebble. Then he departs without stopping. Second, the sacrifice; he slaughters the hady. If it is from camels, it is slaughtered by cutting the throat; if it is from other animals, it is slaughtered by the method for those animals. Third, shaving the head or shortening the hair. Fourth, circumambulation of the Ka'bah. Fifth, walking between al-Safa and al-Marwah. These are five acts of worship performed on the tenth day. This is why this day is called the Day of the Greatest Hajj, because it has the most acts of worship, and they are varied: stoning, sacrifice, shaving, circumambulation, and walking.
These acts of worship are in a specific order, as you have heard. One begins first with stoning, then the sacrifice, then shaving or shortening the hair, then circumambulation, then walking. So they are arranged in this order. However, if one brings some of them forward relative to others, there is no harm. For example, if he departs from Muzdalifah and continues walking until he reaches Makkah, performs circumambulation and walking, and then goes out to Mina to stone and sacrifice and shorten or shave, there is no harm on him. Or if he stones, then shaves or shortens, then goes down to Makkah to perform circumambulation and walking, and then returns to Mina to sacrifice, there is nothing wrong with that. Or if he stones, then sacrifices, then goes down to Makkah to perform circumambulation and walking, and then shaves, there is nothing wrong with that.
The important point is that bringing these five acts forward relative to one another is permissible. This is because the Prophet (peace and blessings be upon him) was asked on the Day of 'Id about bringing things forward or delaying them. He was not asked about anything that was brought forward or delayed except that he said: So on the tenth day, what do we do? We perform five acts of worship: stoning, then the sacrifice, then shaving or shortening the hair, then circumambulation, then walking, in this order. And if one brings some of them forward relative to others, there is no harm.
If one delays the circumambulation and walking until he descends from Mina, and then performs circumambulation and walking when he departs, there is nothing wrong with that. In this case, it suffices for the Farewell Circumambulation. If he descends from Mina at night and performs circumambulation and walking on the eleventh or twelfth night, there is nothing wrong with that. However, one should note that he should not descend from Mina until after midnight. If he descends before that, the journey might prevent him from returning to Mina, and he would miss the overnight stay.
So let him be cautious. Either he descends early in the day so that he can perform circumambulation and walking and return to Mina before midnight, or he delays until most of the night has passed, and then descends to perform circumambulation and walking on the eleventh day. He stones the three pillars: first the first one, then the middle one, then al-'Aqabah. He stones the first one with seven pebbles in succession, saying Allahu Akbar with each pebble. Then he stands facing the qiblah, raising his hands, making a long supplication, as the Sunnah has come. Then he stones the middle one with seven pebbles in succession, saying Allahu Akbar with each pebble. Then he moves forward and stands for a long time facing the qiblah, raising his hands, supplicating to Allah (Mighty and Majestic). Then he stones the Pillar of al-'Aqabah, and there is no supplication after it. There is no supplication after the Pillar of al-'Aqabah, neither on the Day of 'Id nor on the days following it.
On the twelfth day, he also stones the three pillars in succession: the first, then the middle, then al-'Aqabah. Then he departs. He does not stone on these two days, meaning the eleventh and twelfth, except after the sun has passed its zenith. This is because the Prophet (peace and blessings be upon him and his family) did not stone except after the sun had passed its zenith, and he said:
After stoning the pillars on the twelfth day, if he wishes, he may hasten and descend to Makkah and complete his Hajj. If he wishes, he may delay until the thirteenth day. This is because Allah the Exalted says: So if it is the thirteenth day and he is delayed in Mina, he stones the three pillars as he stones them on the eleventh and twelfth days. With that, the acts of Hajj are completed. If he wishes to leave for his country, he does not leave until he performs the Farewell Circumambulation, a circumambulation without ihram and without walking. May Allah accept from us and from you and from all Muslims, and guide us and you to what He loves and is pleased with. Indeed, He is Generous and Noble. Now it is the turn of the questions from the right.