The Description of the Three Types of Hajj Rituals

Question:
The first message in this episode is from listener (N. S. Q). Our brother is asking a series of questions, among which are questions that coincide with a blessed season from the seasons of goodness and blessing, namely the season of Hajj. Our brother says: Tell us about the types of Hajj? May Allah reward you with good.

Answer:
In the name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, and may Allah send prayers and blessings upon the Messenger of Allah, and upon his family and his Companions, and upon those who follow his guidance.
As for what follows:
The rituals of Hajj are three:
The first: entering the state of ihram for 'Umrah alone.
The second: entering the state of ihram for Hajj alone.
The third: entering the state of ihram for both together.
And the description of each one; as for 'Umrah, one says: "O Allah, here I am for 'Umrah," or one says: "O Allah, I have made 'Umrah obligatory upon myself." This is called 'Umrah, and it is called a standalone 'Umrah, whether in the months of Hajj or in other times. One enters ihram for this from the miqat that one passes by. From the route of Madinah, the miqat of Madinah; from the route of Egypt and the Levant... from the route of the coast, one enters ihram from al-Juhfah (Rabigh); from the route of Yemen, al-Yamlamul; from the route of Iraq, Dhat 'Irq (al-Dhahriyyah); from the route of Najd, Qarn al-Manazil (Wadi Qarn), which people call al-Sayl. It is obligatory for one who intends Hajj or 'Umrah to enter ihram from these miqats if he passes by one of them. If it is for 'Umrah, he says: "O Allah, here I am for 'Umrah," or "O Allah, I have made 'Umrah obligatory upon myself." If he adds: "as a tamattu' for Hajj," if it is in the months of Hajj, Shawwal, Dhu al-Qi'dah, and the beginning of Dhu al-Hijjah, there is no harm. If he does not add it, there is no harm. If he says: "Here I am for 'Umrah" and his intention is Hajj, he is called a mutamatti'. If he adds above that: "as a tamattu' for Hajj," there is no harm either. If he says: "If I am prevented by a preventer, my place of ending ihram is where I am prevented," likewise there is no blame, especially if he fears an incident such as illness or otherwise. He performs tawaf and sa'y and shortens his hair from the entirety of the hair on his head... from the whole of the hair, the sides and the middle, he covers the hair, then he exits ihram. With this, the 'Umrah is completed. If he wishes, he shaves the head with a razor or with the machine that goes to the root. These are the rituals of 'Umrah: tawaf, sa'y, and shortening or shaving after entering ihram from the miqat.
And entering ihram is by intention... by the heart, where one intends with his heart to enter into 'Umrah, for example, then he says the talbiyah: "O Allah, here I am for 'Umrah." He intends with his heart at the miqat that he passes by that he wants 'Umrah, which is visiting the Ancient House. This intention is called ihram, by the intention in the heart. It is prescribed for him to say the talbiyah, saying: "O Allah, here I am for 'Umrah." It is recommended for him to take a ghusl if it is easy for him. He takes a ghusl and trims his nails if they are long, or trims his beard. This is better. If he does not do so, there is no blame. He enters ihram without taking a ghusl and without trimming nails or beard, and there is no blame. He wears an izar and a rida. For the man, an izar and a rida, white is better. Being white is better. If it is of another type, like red or black, there is no blame, but white is better; due to his saying (peace and blessings be upon him): . It is established from him (peace and blessings be upon him) that he entered [Mecca] in the Year of the Conquest and he had a black turban on. It is established from him (peace and blessings be upon him) that he performed tawaf with a green cloak draped over his shoulders. So the other colors are permissible, but whiteness is the best.
As for the woman, she enters ihram in whatever ordinary women's clothing is easy for her, red or black or green or otherwise, but she leaves the clothes that have adornment; because she may be exposed to fitnah in tawaf and sa'y. They should be ordinary clothes that do not have fitnah. This is the best. But she does not wear gloves on her hands and she does not wear the niqab for the face during her ihram, neither in 'Umrah nor in Hajj. The niqab is something made for the face, which the woman wears on her face, with two openings or one opening for the eyes. This is what the Prophet (peace and blessings be upon him) forbade, he said: . And the gloves: two coverings placed on the hands, two coverings in which the hands are placed. The one in ihram is also forbidden from them. But she covers her face with something other than the niqab. She covers her face with the jilbab, with the shaylah. She covers her hands with her jilbab, with her abaya, and there is no contradiction.

The presenter: Is this in the case of the presence of non-mahram men?

The Shaykh: In the state of ihram, she does not wear them in the state of ihram absolutely, even if no one is with her. She does not wear the niqab or the gloves. But in the presence of a non-mahram, she covers her face and hands with something other than the niqab and other than the gloves. Aisha (may Allah be pleased with her) said: "We were with the Prophet (peace and blessings be upon him) in the Farewell Pilgrimage, and when the men came near us, one of us would lower her khimar over her face from her head, and when they went away, we would uncover it."

And the second type: We complete Hajj: the second type is Hajj, which is that a person intends Hajj only with his heart, the intention of Hajj only, from the miqat, whether he is a man or a woman. This is called ifrad, ifrad of Hajj. He enters ihram for Hajj with his heart, he intends Hajj with his heart and says the talbiyah and says: "O Allah, here I am for Hajj," or: "O Allah, I have made a Hajj obligatory upon myself" or "Hajj," from the miqat that he passes by. And if he is in Mecca, likewise he says: "Here I am for Hajj," or around Mecca from the miqat from his place where he initiates the ihram, ... in Jeddah, he says: "Here I am for Hajj" or "Umrah" as mentioned before, or the one in al-Sharai' or who was in ... or Umm al-Salam. The point is that whoever is below the miqats enters ihram for 'Umrah if he wishes, standalone, or for Hajj standalone: "O Allah, here I am for Hajj," from his place where he initiates the ihram. And if he is before the miqats, he enters ihram from the miqat as mentioned before, and says: "Here I am for Hajj." This is called standalone Hajj.
So when he arrives in Mecca, it is prescribed for him to make it 'Umrah. If the time is ample, it is prescribed for him to make it 'Umrah, he breaks it into 'Umrah, as the Prophet (peace and blessings be upon him) ordered his companions to do so ..... He performs tawaf and sa'y and shortens and makes it 'Umrah. But if the time is tight, he proceeds to 'Arafah and performs Hajj with the people with standalone Hajj. But if it is easy for him to enter Mecca and perform tawaf and sa'y and shorten and make it 'Umrah, then this is the best. It is called breaking Hajj into 'Umrah. If he remains in his ihram and performs Hajj with the people with standalone Hajj, there is no harm. He performs tawaf and sa'y upon his arrival, then he remains in his ihram until he performs Hajj with the people. Or he remains in his ihram and does not perform tawaf or sa'y except after Hajj on the Day of Sacrifice or after it. All of it is permissible, but the best is that he starts with tawaf and sa'y before Hajj. He performs tawaf and sa'y and remains in his ihram until he finishes from 'Arafah. When the Day of 'Id comes, he performs tawaf and sa'y as the Prophet (peace and blessings be upon him) did. He performed Hajj as a qarin and performed tawaf and sa'y upon his arrival and did not exit ihram; because he had the sacrificial animal with him (peace and blessings be upon him).
As for those who entered ihram for Hajj and did not have a sacrificial animal with them, the Prophet (peace and blessings be upon him) ordered them to make it 'Umrah. He ordered them (peace and blessings be upon him) to make it 'Umrah, so they performed tawaf and sa'y and shortened and exited ihram by his order (peace and blessings be upon him). This is called the ritual of ifrad... ifrad in Hajj.
And there is a third ritual called qiran. He intends with his heart 'Umrah and Hajj together from the miqat, or from his place where he is, like Jeddah or Umm al-Salam. From the miqat, he intends with his heart Hajj and 'Umrah, then he says the talbiyah and says: "O Allah, here I am for 'Umrah and Hajj." This is called qiran. And its actions are like the actions of ifrad. He performs tawaf and sa'y first when he arrives in Mecca, and he remains in his ihram until he finishes from his Hajj. When he finishes from his Hajj from 'Arafah, he performs tawaf on the Day of 'Id, tawaf al-ifadhah only, and his previous sa'y suffices. He is called a qarin between Hajj and 'Umrah. And his actions are like the actions of the mufrid. But the best for him and the sunnah for him is to break it like the mufrid. He breaks his Hajj into 'Umrah, he performs tawaf and sa'y and shortens and exits ihram.
If a person has sacrificial animals with him, that is one matter; if he does not have them, the Sunnah for him is to perform tawaf, sa'y, and cut his hair, and to exit the state of ihram, just as one who entered ihram for Hajj alone does: he performs tawaf, sa'y, and cuts his hair, and makes it an 'Umrah. This is because the Messenger of Allah (peace and blessings be upon him) ordered his Companions who had entered ihram for Hajj alone, or for both Hajj and 'Umrah, and who did not have sacrificial animals with them, to make it an 'Umrah. So they performed tawaf, sa'y, cut their hair, and exited ihram. As for the one who has sacrificial animals with him, he remains in his state of ihram, and it is better for him to recite the talbiyah for both Hajj and 'Umrah, if he has sacrificial animals with him, as the Prophet (peace and blessings be upon him) did. He entered ihram for both Hajj and 'Umrah, and he had sacrificial animals with him: sixty-three camels that he brought from Madinah, and Ali brought thirty-seven from Yemen, making the total one hundred. He slaughtered them on the Day of Sacrifice, may Allah's peace and blessings be upon him. So whoever has sacrificial animals with him, even if it is just one she-camel or one sheep, he remains in his state of ihram and recites the talbiyah for both Hajj and 'Umrah. And whoever does not have sacrificial animals with him recites the talbiyah for 'Umrah, performs tawaf, sa'y, cuts his hair, and exits ihram. And if he recites the talbiyah for Hajj alone, or for both Hajj and 'Umrah, he must break it off, perform tawaf, sa'y, and cut his hair, and make it an 'Umrah, as the Prophet (peace and blessings be upon him) ordered the Companions who performed Hajj with him and did not have sacrificial animals with them. This is the correct view according to the most precise scholars of knowledge.
The acts of the one who combines Hajj and 'Umrah (qarin) and the acts of the one who performs Hajj alone (mufrid) are one and the same: tawaf and sa'y. If he performs both upon arrival, the sa'y suffices for him, and he still has to perform tawaf on the Day of 'Id or after it. And if he does not perform sa'y with the tawaf of arrival, he performs sa'y with the tawaf of ifadah after 'Arafah, on the Day of 'Id or after it. One sa'y suffices for the mufrid and suffices for the qarin; just one sa'y. As for the mutamatti' who performed tawaf, sa'y, and cut his hair for his 'Umrah and exited ihram, he has a second sa'y to perform with his tawaf for Hajj on the Day of 'Id or after it, for the sake of Hajj. And that first sa'y was for the 'Umrah from which he exited, for which he performed tawaf and sa'y and cut his hair. Yes.

The presenter: May Allah reward you with good. And you are being generous by speaking about the types of Hajj. May Allah reward you with good. You also mentioned the description of Hajj. Is there any addition to complete the description of Hajj?

The Shaykh: The description of Hajj is as previously mentioned: if a person from the people of Makkah, or from a place within it, enters ihram for it, he heads to Mina on the eighth day. Likewise, if he is coming from his country on the eighth day and enters ihram for Hajj alone, or for both Hajj and 'Umrah, he heads to Mina and prays Zuhr as two rak'ahs and 'Asr as two rak'ahs, each in its own time, which is better. And Maghrib as three in its time, and 'Isha' as two in its time, and Fajr as two in its time. This is what the Prophet (peace and blessings be upon him) did when he headed from Makkah to Mina on the eighth day: he prayed Zuhr, 'Asr, Maghrib, 'Isha', and Fajr there, each in its own time, shortened, without combining them. Zuhr as two and 'Asr as two, each in its own time, and Maghrib likewise in its time, and 'Isha' as two in its time, and Fajr as two in its time with its Sunnah, with one adhan and one iqamah. This is the best and this is the Sunnah.
And in the morning of the Day of 'Id, he heads to 'Arafah, and he is reciting the talbiyah for Hajj as he leaves Makkah, saying: "Labbaik Hajjan" (Here I am for Hajj), and saying: "Labbaik Allahumma labbaik, labbaik la sharika laka labbaik, innal hamda wan ni'mata laka wal mulk, la sharika lak" (Here I am, O Allah, here I am. Here I am, You have no partner, here I am. Indeed, praise and blessing are Yours, and dominion, You have no partner). And so does the one who entered ihram from the miqat recite this; he recites the talbiyah for Hajj alone first at the miqat after he prepares himself, after he takes a ghusl if it is possible, and puts on his izar and rida, and after he applies perfume, he mounts his mount or car. Then he recites the talbiyah, intending in his heart to enter into Hajj, or into 'Umrah if he intended a standalone 'Umrah. Then, when he mounts, he says: "Allahumma labbaik 'Umrah" (O Allah, here I am for 'Umrah), if it is 'Umrah, or "Allahumma labbaik Hajjan" (O Allah, here I am for Hajj), if it is Hajj. This is because the Prophet (peace and blessings be upon him) recited the talbiyah after he mounted; after he mounted his mount, he recited the talbiyah, may Allah's peace and blessings be upon him. This is the best, after mounting. He prepares himself while on the ground by taking a ghusl and praying two rak'ahs, the Sunnah of wudu, then he puts on his izar and rida, and intends in his heart to enter into the ritual after he mounts his mount or car. He intends in his heart to enter into the ritual and recites the talbiyah: "Allahumma labbaik Hajjan" (O Allah, here I am for Hajj), if he is a mufrid, or: "Allahumma labbaik 'Umrah" (O Allah, here I am for 'Umrah), if it is a standalone 'Umrah, or: "Hajjan wa 'Umrah" (Hajj and 'Umrah), if he is a qarin, if he has sacrificial animals with him. He recites the talbiyah for both if he has sacrificial animals with him: a she-camel, a cow, a sheep, or more.
And it is better for the one who recites the talbiyah from the miqat that he enters Makkah first, even if it is on the eighth day. It is better that he enters Makkah and performs tawaf and sa'y. This is because the Messenger (peace and blessings be upon him) entered it... he started with it (peace and blessings be upon him). He performs tawaf and sa'y for Hajj if he is a mufrid, or for 'Umrah if he is a mu'tamir. He performs tawaf, sa'y, cuts his hair, and exits ihram if he is a mu'tamir. And on the eighth day, he recites the talbiyah for Hajj and goes out to Mina, as the Prophet (peace and blessings be upon him) did. He recited the talbiyah on the eighth day while going out to Mina. And the Companions were ordered to recite the talbiyah for Hajj on the eighth day, those who had exited ihram. They were ordered to recite the talbiyah for Hajj from Makkah, from their homes, then they head to Mina reciting the talbiyah for Hajj, on the eighth day. This is the best.
And on the ninth day, they head to 'Arafah after the sun rises, reciting the talbiyah for Hajj. And if one says takbir or tahlil, there is no harm. And the best is to recite the talbiyah on the way to 'Arafah.
So when he arrives at 'Arafah, he stops in its western part, in a place called Namirah. He prays Zuhr and 'Asr there combined and shortened. This is the best if it is possible, because the Messenger (peace and blessings be upon him) did that, may Allah's peace and blessings be upon him, with one adhan and two iqamahs. Zuhr as two and 'Asr as two. And so it is for all the pilgrims; it is better for them to combine and shorten. Zuhr as two and 'Asr as two with one adhan and two iqamahs. And if they pray with the imam or his deputy, it is better, in the Mosque of Namirah. It is better if that is possible. Then, after the prayer, each person heads to his place in 'Arafah. He heads to his place in 'Arafah, in his tent or in his car, facing the qiblah, and he supplicates to Allah, says tahlil, says takbir, and recites the talbiyah until the sun sets. Whether... in the tent or in other places, or in the car. The matter is broad, praise be to Allah. And the Prophet (peace and blessings be upon him) sat on his mount, faced the qiblah, and made supplication, said tahlil, and said takbir until the sun set, may Allah's peace and blessings be upon him. And the pilgrims are like this; each one of them, after the combined prayer, heads to 'Arafah and faces the qiblah, and all of it is a standing place , as the Prophet (peace and blessings be upon him) said. When he stood at the rocks and faced the qiblah, he said: .
So a person stands on the Day of 'Arafah in whatever place of it he is in, under a tree, or under a tent, or in his car. He sits in it and supplicates to Allah, says tahlil, and says takbir, facing the qiblah. This is the best, facing the qiblah, until the sun sets. And he raises his hands in supplication and persists in supplication until the sun sets, due to his action (peace and blessings be upon him). And it is a great day, the Day of 'Arafah, a great day. The Prophet (peace and blessings be upon him) said: . So it is a great day. Allah draws near to its people and boasts of them to the angels. And there is no day in the world in which more people are freed from the Fire than the Day of 'Arafah.
So the pilgrim should strive in supplication on this great day, and be present in heart before Allah, and weep out of fear of Allah, and strive in supplication, persist, and repeat. And he should increase the recitation of the talbiyah and the saying: "La ilaha illa Allah wahdahu la sharika lah, lahul mulku wa lahul hamd, wa huwa 'ala kulli shay'in qadir" (There is no god but Allah alone, having no partner. His is the dominion and His is the praise, and He is over all things competent). "Subhan Allah" (Glory be to Allah), "Alhamdulillah" (Praise be to Allah), "La ilaha illa Allah" (There is no god but Allah), "Allahu Akbar" (Allah is the Greatest), "La hawla wa la quwwata illa billah" (There is no power and no strength except with Allah), "Subhan Allahi wa bihamdih" (Glory be to Allah and His praise), "Subhan Allahil 'Azeem" (Glory be to Allah the Magnificent). And he seeks forgiveness from Allah and increases supplication on this great day, until the sun sets. Yes.

The presenter: After the sun sets?

The Shaykh: The people depart to Muzdalifah. When the sun sets, the people depart to Muzdalifah, reciting the talbiyah, saying tahlil, and saying takbir, until they reach Muzdalifah, with calmness and tranquility. The Prophet (peace be upon him) said to them: , so that no one harms anyone. And he is reciting the talbiyah, until he reaches Muzdalifah, where he prays Maghrib and 'Isha' combined and shortened, as soon as he arrives, even if it is in the time of Maghrib. Maghrib as three and 'Isha' as two, with one adhan and two iqamahs. Each prayer has its own iqamah, but he does not pray anything between them. The Prophet (peace and blessings be upon him) did not pray anything between them, nor after them. This is the best.
Then, after that, the people set up their camps. They pray before setting up their camps, then after this they set up their camps with their belongings, those who want to eat dinner and those who want to sleep. When the Prophet (peace and blessings be upon him) prayed, he slept, may Allah's peace and blessings be upon him. And the people have the choice: whoever wants to sleep, and whoever wants to eat, or engage in something else. And the best is to sleep so that one is strong for the obedience of Allah on the Day of 'Id.
When the dawn breaks, the pilgrims pray the Fajr prayer with the adhan and iqamah. They pray the two rak'ahs of the Sunnah of Fajr and the two rak'ahs of the obligatory prayer, just as the Prophet (peace and blessings be upon him) did. Then they engage in dhikr and du'a' in Muzdalifah, raising their hands, until they see the light of day. Then they depart before the sun rises to Mina, just as the Prophet (peace and blessings be upon him) did. He waited until the light of day was clear, then departed before the sun rose to Mina, may Allah's prayers and blessings be upon him. This is the Sunnah for the pilgrims.
However, there is no objection to the weak ones departing from Muzdalifah before the dawn. The Prophet (peace and blessings be upon him) ordered the weak ones, such as women and children and those like them who are with them, to depart to Mina at the end of the night, before the crowd and the congestion. This is better. If they stay, there is no blame on them. If they depart at the end of the night before the crowd, there is no blame on them. They and those with them may perform the stoning at the end of the night, or delay the stoning until the late morning. All of this is permissible for them. If someone goes ahead, performs the stoning, goes to the Ka'bah, and performs tawaf, there is no blame. For Umm Salama (may Allah be pleased with her) performed the stoning before the dawn, then she proceeded and poured out to Makkah. But the best is that one performs the stoning first, then slaughters the hady after the sun rises, if one has hady. Then the man shaves or shortens his hair, and the woman shortens her hair. By this, the first state of release (tahallul) is achieved, which is the release from what is forbidden to the one in ihram, except for women. Then tawaf is performed after that.
When one performs tawaf after the stoning and shaving or shortening, everything becomes permissible for him, including women, from what was forbidden to him by the ihram. If he is a mutamatti', he performs another sa'y for Hajj along with the tawaf of ifadah. But if he is a mufrid or a qarin, the first sa'y he performed with the tawaf of arrival is sufficient for him, if he did not perform the first state of release. He remains in his ihram until he is released. If he did not perform sa'y with the tawaf of arrival, he performs sa'y with the tawaf of Hajj. It is obligatory for him to perform sa'y, either during the days of Hajj or by bringing it forward with the tawaf of arrival. These are the acts of Hajj on the Day of Sacrifice, when they depart from Mina after seeing the light of day. And so it is for the weak ones when they depart from Mina at the end of the night.
What is prescribed for them after that are four things: the stoning, then the slaughtering, then the shaving or shortening, then the tawaf and sa'y if sa'y is required of him. These are done on the Day of Sacrifice, and the best is after the sun rises. One performs the stoning of the pillar first with seven pebbles, saying takbir with each pebble. One stops the talbiyah at the time of stoning; the talbiyah ends. Then, after the stoning, one slaughters if one has an animal to slaughter. Then, after the slaughter, one shaves or shortens, and shaving is better. This is because the Messenger (peace and blessings be upon him) supplicated for the shavers three times for forgiveness and mercy, and for the shorteners once. So shaving is better, except for women, for whom shaving is not obligatory, but they shorten. Women must shorten from the entire head, a little from each lock. Or, if it is cut from the ends of all the hair, for both the man and the woman. Then the first state of release is achieved. That is: the first state of release. It is permissible for him to apply perfume, trim his nails, trim his mustache, wear sewn clothes, and cover his head. This is the first state of release. It is achieved by the stoning. But adding the shaving or shortening to it is better and more cautious. Otherwise, the first state of release is achieved by the stoning. But adding the shaving and shortening to it is better to avoid the disagreement of scholars. And because it was narrated from Aisha (may Allah be pleased with her) from the Prophet (peace and blessings be upon him) that he said: . And the prohibition of women remains upon him. When he performs tawaf around the House and sa'y, everything becomes permissible for him, including women, from what was forbidden to him by the ihram, for both the woman and the man. If she performs tawaf and sa'y, if sa'y is required of her, her husband becomes permissible to her. And so it is for the man; if he performs tawaf and sa'y, if sa'y is required of him, his wife becomes permissible to him after the stoning and shaving or shortening.
Then, all of them remain for the days of Mina. The stoning is on the days of Mina, and the tawaf of farewell is after completing everything.
The order is not obligatory. If one brings the slaughtering before the stoning, or the shaving before the stoning or the slaughtering, or the tawaf, there is no blame, praise be to Allah. If one performs tawaf before stoning, or before slaughtering, or before shaving, there is no blame. Or if one slaughters before stoning, or shaves before slaughtering, there is no blame. The Prophet was asked about this on the Day of Sacrifice, and he said: , may Allah's prayers and blessings be upon him. But the best is what the Prophet (peace and blessings be upon him) did: that one performs the stoning first, then slaughters if one has an animal to slaughter, then shaves or shortens. This is the best. Then one performs the first state of release. Then the tawaf is done after that on the Day of Sacrifice if it is facilitated, or after the Day of Sacrifice. And so it is for the sa'y; it is done after the tawaf if sa'y is required of him. If one is a mutamatti', he performs sa'y with the tawaf of Hajj. And so it is for the qarin and the mufrid who has not performed the first state of release; sa'y is required of him. If he performed sa'y with the tawaf of arrival, it suffices him; otherwise, he performs sa'y with the tawaf of ifadah. Yes.

The presenter: May Allah reward you with good, O Shaykh! And you are graciously providing this clear and sufficient explanation of the correct manner of Hajj for whoever wants to perform Hajj in the prescribed manner that the Messenger (may the best of prayers and peace be upon him) established. There is no doubt that some matters may come to the minds of the honorable listeners, or matters in which some pilgrims have erred and they ask about them. I ask your pardon for presenting them in a future session, if Allah wills, as the time allocated for this session is nearing its end.

The Shaykh: There is no harm in that.

The presenter: May Allah reward you with good.