The Description of the Rites of Hajj and Their Types.

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 fifty-seventh of the meetings that take place every Thursday, and this Thursday is the twenty-fourth of the month of Dhul-Qa'dah in the year 1404. Since this is the last meeting of this month, and the last meeting before the Hajj season of this year, we will now speak about the description of the rites.
The rites are of three types:
The first type is tamattu', the second is qiran, and the third is ifrad.
The types are three: tamattu', qiran, and ifrad.
The best of them is tamattu', then qiran, then ifrad.
Tamattu' is when a person enters the state of ihram at the miqat for 'Umrah. When he arrives in Makkah, he performs tawaf and sa'y, and shortens his hair, then he exits the state of ihram completely. On the eighth day of Dhul-Hijjah, he enters the state of ihram for Hajj.
As for qiran, it is when a person enters the state of ihram for both 'Umrah and Hajj at the miqat. When he arrives in Makkah, he performs the tawaf of arrival, and performs sa'y for both 'Umrah and Hajj, and he remains in his state of ihram without exiting it until the day of 'Id.
As for ifrad, it is when a person enters the state of ihram at the miqat for Hajj alone. When he arrives in Makkah, he performs the tawaf of arrival and sa'y for Hajj, and he remains in his state of ihram until the day of 'Id.
With this, we have come to know the difference between the three types of rites. In tamattu', there is a complete exit from the state of ihram between 'Umrah and Hajj, and each of the two rites is independent of the other in its actions. In 'Umrah, there is tawaf, sa'y, and shortening of the hair, and in Hajj, there is tawaf and sa'y.
As for qiran, the person remains in his state of ihram until the day of 'Id, and there is no exit from the state of ihram between 'Umrah and Hajj. The one performing qiran is only required to perform one sa'y and one tawaf, which is the tawaf of ifadah.
As for the tawaf of farewell, it is obligatory upon everyone, and there is no difference in the actions between qiran and ifrad, because each of them enters the state of ihram from the miqat, and when he arrives in Makkah, he performs tawaf and sa'y and remains in his state of ihram until the day of 'Id. So, there is nothing between the one performing qiran and the one performing ifrad in terms of actions. However, in terms of reward, the one performing qiran is better than the one performing ifrad, because he obtains two rites: Hajj and 'Umrah, and he also obtains the reward of the sacrificial animal, since the sacrificial animal is obligatory upon the one performing qiran and the one performing tamattu'.
So, we will now describe Hajj with the type of tamattu'. We say: When a person reaches the miqat, he takes a bath as for major ritual impurity, and he wears the clothes of ihram, which for the man are an izar and a rida, both white. They should either be new, which is better, or clean. He applies perfume to his head and beard, but he does not perfume his ihram, meaning he does not perfume the clothes of ihram, because the Prophet (peace and blessings be upon him) said: Then he intends to enter the rite, which is 'Umrah, and he recites the talbiyah, saying: "Labbaik Allahumma 'Umrah," and he continues with his talbiyah, reciting the talbiyah of the Prophet (peace and blessings be upon him and his family): .
When he arrives in Makkah, he performs the tawaf of 'Umrah. In this tawaf, it is recommended for the man to run in the first three circuits and walk in the rest, and it is also recommended that he perform idhtiba' with his rida.
Idhtiba' is when 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 and his left shoulder is covered. This idhtiba' is only during the tawaf, so when he finishes the tawaf, he removes it.
At the beginning of the tawaf, he touches the Black Stone and kisses it. If that is not possible, he touches it and kisses his hand. Touching means wiping it. If touching it is not possible, he points to it, and at that time he says: Then he places the House on his left and continues in the tawaf. There is no specific supplication for each circuit of the tawaf, and no supplication is recited except what is between the Yemeni Corner and the Black Stone, where he says: .
When he reaches the Yemeni Corner in the first circuit, he wipes it without kissing it. If wiping it is not possible for him, he does not point to it, because it was not reported from the Messenger of Allah (peace and blessings be upon him and his family). When he passes the Black Stone for the second time, he only says Allahu Akbar and does not say: "In the name of Allah, and Allah is the Greatest," because that is only done at the beginning of the tawaf.
When he completes seven circuits, he moves forward to the Station of Ibrahim and recites: and he prays two rak'ahs, making them brief. In the first rak'ah, he recites: after al-Fatihah, and in the second: after al-Fatihah. When he finishes them, he does not sit for supplication or anything else, but he stands up to clear the place for others who want to pray behind the Station.
He then heads toward al-Safa, and when he approaches it, he recites: He recites this before he climbs the hill, and he does not recite it except in this place only, when he faces al-Safa for the first time, because the Prophet (peace and blessings be upon him) did not recite it after that.
When he climbs al-Safa, he faces the qiblah and raises his hands and supplicates. He says Allahu Akbar three times and says: .
Then he supplicates with what he wishes, then he says: Then he supplicates the second time, then he says: .
Then he descends heading toward al-Marwah, walking as usual until he reaches the green marker, the green pole. At that time, he hurries, meaning he runs hard as much as is possible for him. If the path is light, the hurrying is easy, and if it is not light, the hurrying is difficult, causing him harm and harming others, until he reaches the other green marker. Then he walks his usual walk. When he reaches al-Marwah, he climbs it, faces the qiblah, and says what he said on al-Safa. This is the first circuit.
And his return from al-Marwah to al-Safa is the second circuit, until he completes seven circuits, so that he begins with al-Safa and ends with al-Marwah. If a person claims that he completed his sa'y and ended it with al-Safa, he has made a mistake, because it is not possible for his ending to be with al-Marwah. If he ended it with al-Safa, he is either one circuit extra or one circuit short. When he finishes the sa'y, he shortens his hair, meaning he cuts the hair of his head. The shortening should be from all sides, not from two or three or four sides, but it should cover the entire head. With this, he exits the state of ihram completely, and all the prohibitions of ihram become permissible for him.
He remains in a state of permissibility until the eighth day of Dhul-Hijjah. When it is the eighth day of Dhul-Hijjah in the forenoon, he takes a bath, applies perfume to his head and beard, wears the clothes of ihram, and enters the state of ihram for Hajj, saying: "Labbaik Allahumma Hajjan." If he is in Mina, he is in Mina, and if he is not in Mina, he goes to it and remains there for the rest of his eighth day until he prays Fajr on the ninth day. He prays in Mina Zuhr, 'Asr, Maghrib, 'Isha', and Fajr, five prayers. He shortens his prayer without combining them, but he prays Zuhr in its time as two rak'ahs, and 'Asr in its time as two rak'ahs, and Maghrib in its time as three, and 'Isha' in its time as two rak'ahs, and Fajr.
When the sun rises, he departs heading toward 'Arafah. If it is possible for him to descend at Namirah, which is a place near 'Arafah and not part of 'Arafah, let him descend there. If it is not possible, he continues until he reaches 'Arafah and descends there. When the sun passes its zenith, the adhan is called, and he prays Zuhr as two rak'ahs, then 'Asr as two rak'ahs, combining them by advancing the later prayer, following the Messenger of Allah (peace and blessings be upon him and his family). Then he devotes himself to listening to the sermon of the imam of the mosque of Namirah or the mosque of 'Urnah. Listening to it now is easy, praise be to Allah, via the radio, because the Prophet (peace and blessings be upon him) gave the sermon in 'Arafah after he prayed Zuhr and 'Asr. Yes, he gave the sermon in 'Arafah, then the adhan was called and he prayed Zuhr, then the adhan was called and he prayed 'Asr, because the Prophet (peace and blessings be upon him) gave the sermon in 'Arafah before he prayed Zuhr and 'Asr. When he finished, he ordered Bilal to call the adhan, then the iqamah, so he prayed Zuhr, then the iqamah was called and he prayed 'Asr.
After that, he devotes himself to supplication, dhikr, and reciting the Qur'an. Let him strive to be persistent in supplication to Allah (Mighty and Majestic) at the end of the day, because it is a place of answered supplication. When the sun sets, he proceeds to Muzdalifah. On this day, if he wishes to ride in a car and supplicate to Allah (Glorified and Exalted is He) while in his car, that is better if it is possible. If his remaining on the ground is more humble for him and more present for his heart, then whatever is more humble and more present for his heart is better. But the Prophet (peace and blessings be upon him) stood on his mount while riding.
When the sun sets, he proceeds to Muzdalifah. When he arrives there, the adhan is called and he prays Maghrib, then the iqamah is called and he prays 'Isha' with one adhan and two iqamahs. Then he remains in Muzdalifah until Fajr breaks. When he prays Fajr, he sits and remembers Allah (Glorified and Exalted is He) and supplicates to Him. If it is possible for him to be at al-Mash'ar al-Haram, meaning at the mosque located in Muzdalifah, that is better. Otherwise, the Prophet (peace and blessings be upon him) said:
When it becomes very light, before the sun rises, he proceeds to Mina until he reaches the Jamarat al-Aqabah, which is the last of the stoning pillars on the side facing Makkah. He stones it with seven pebbles in succession, saying takbir with each pebble. When he has completed the seven pebbles, he goes to the place of sacrifice and slaughters his hady. Then he shaves his head, and with this, the first release (tahallul) is achieved. He puts on his clothes and applies perfume. Then he descends to Makkah to perform the Tawaf al-Ifadah, which is called Tawaf al-Ziyarah and Tawaf al-Hajj. He performs sa'y between al-Safa and al-Marwah. There is no running (ramal) in this tawaf, because ramal is only in the Tawaf al-Qudum. There is no idhtiba' (shoulder-baring) in it, because the person has already put on his clothes, and idhtiba' is done with the rida' (cloak).
Then he goes out to Mina and spends the night of the eleventh day there. When the sun passes its zenith, before he prays Dhuhr, he goes to the pillars to stone them. He stones the first pillar with seven pebbles in succession, saying takbir with each pebble. Then he moves forward a little so that the pebbles do not hit him and so that the crowd of people does not harm him. He stands facing the qiblah, raising his hands, making a long supplication to Allah the Exalted, as the Sunnah has come. He does the same with the middle pillar as he did with the first. As for the Jamarat al-Aqabah, when he has stoned it, he returns to his lodging, to his tent.
When the sun passes its zenith on the twelfth day, he does what he did on the eleventh day in stoning the pillars. Then, if he wishes, he hastens and leaves Mina, or if he wishes, he stays until the thirteenth day. Staying is better, because it is what the Prophet (peace and blessings be upon him and his family) did, and because it contains an increase in good: an increase in spending the night on the thirteenth and an increase in stoning. All of this is righteous work. But Allah the Exalted has made it easy for His servants; whoever wishes to hasten on the first two days, the eleventh and the twelfth—meaning, to hasten on the twelfth day after stoning the pillars—let him do so. And whoever stays, that is better.
When he intends to return to his country, he does not leave until he performs the farewell tawaf, seven circuits, in his normal clothes and without sa'y. Then he proceeds to his country.
As for Qiran and Ifrad: As we mentioned first, he performs tawaf as soon as he arrives in Makkah and performs sa'y. Then he remains in his ihram. When the eighth day comes, he goes out with the people and completes his Hajj, except that he does not perform sa'y, because he has already performed sa'y previously. If he has not performed sa'y previously, as some people do today, he enters ihram for Hajj alone (Ifrad) or for Hajj and 'Umrah together (Qiran). Then he goes to Mina and does not come to the House except on the Day of 'Eid. Whoever does so must perform sa'y after the tawaf. As for whoever performed sa'y after the Tawaf al-Qudum, whether he is a Qarin or a Mufrid, that suffices him from sa'y on the Day of 'Eid and after it.
This is a summary of the actions of Hajj and 'Umrah. We ask Allah the Exalted to grant us and you success in following the Messenger of Allah (peace and blessings be upon him).
It should be known that worship is not valid except with two fundamental conditions: sincerity to Allah, and following the Messenger of Allah (peace and blessings be upon him). Following is not possible unless one knows how the Prophet (peace and blessings be upon him) performed the rituals. He (peace and blessings be upon him) said: or he said: The Companions took the rituals from him, praise be to Allah, and transmitted them to the Ummah in their complete form. We ask Allah the Exalted to reward him for us with the best reward He has given any prophet for his Ummah, and to reward his Companions (may Allah be pleased with them) with the best reward He has given any Companion among his Companions. And Allah knows best. May Allah send prayers and peace upon our Prophet Muhammad, and upon his family and all his Companions.