The Description of the Prophet’s (peace and blessings be upon him) Hajj

One of the people interested in this program, Your Eminence the Shaykh, asks and says: Summarize for us the path that the Prophet (peace and blessings be upon him) followed in his Hajj?
Answer: This means: explaining his (peace and blessings be upon him) Hajj. The foundation of the believers and the foundation of the jurists in every one of the known schools of jurisprudence is their foundation: the Hajj of the Prophet (peace and blessings be upon him) in explaining the rulings of Hajj. Because he (peace and blessings be upon him) performed Hajj and said: . So the Muslims relied on his (peace and blessings be upon him) Hajj, the Farewell Pilgrimage, in explaining the acts of Hajj, its recommended practices, and what is prohibited in it. It was a single Hajj; he did not perform Hajj after his migration except for one Hajj, which was the last Hajj he performed in the year ten, and he did not live after it except for a short time, approximately three months, close to eighty days, slightly more. Then he passed away (peace and blessings be upon him), and Allah transferred him to the highest companion (peace and blessings be upon him). It was called the Farewell Pilgrimage because he bid farewell to the people in it and said: .
So he (peace and blessings be upon him) left Madinah with five days remaining in Dhul-Qa’dah in the year ten of the Hijrah, and he stopped at Dhul-Hulayfah—the miqat of the people of Madinah—on Saturday after the Zuhr prayer. He prayed Zuhr with the people in Madinah, reminded them, admonished them, and taught them how to perform the rituals of Hajj. Then he set out and stopped at Dhul-Hulayfah with the people, and he prayed Asr there as two rak’ahs, Maghrib as three, and Isha as two. He prayed Fajr there on Sunday, and he prayed Zuhr there on Sunday as two rak’ahs until the people caught up with him. Then he set out from Dhul-Hulayfah after Zuhr; he entered the state of ihram after he had prayed Zuhr (peace and blessings be upon him). He entered ihram for both Hajj and ‘Umrah, combining them (qiran), and he led with him sixty-three camels as sacrificial animals. Ali (may Allah be pleased with him) came from Yemen with the rest of the sacrificial animals, thirty-seven, making the total one hundred camels. He (peace and blessings be upon him) led them. And after he had prayed Zuhr, and after he had put on the izār and the ridā’, and after the ghusl and applying perfume, he recited the talbiyah with the words: (peace and blessings be upon him). After he had taken a ghusl, after he had put on the izār and the ridā’, and after Aisha had perfumed him with a good perfume of musk, then he recited the talbiyah after he had mounted his mount. This is the Sunnah when one reaches the miqat: he takes a ghusl, applies perfume, and puts on his izār and ridā’ if he is a man. And the woman who intends to do so puts on her clothes, and it is better that they be clothes that do not attract attention, clothes that are not beautiful, so that she does not attract attention. When each of them has finished that, he mounts his mount or car, and then he recites the talbiyah. This is the Sunnah. He recites the talbiyah after he mounts, after he has finished all his needs, as the Prophet (peace and blessings be upon him) did. And if it is after an obligatory prayer, it is better; because the Messenger (peace and blessings be upon him) entered ihram after the obligatory Zuhr prayer (peace and blessings be upon him). And if it is not during an obligatory prayer, such as the Duha time, there is no harm. The majority of scholars mentioned that it is recommended for him to perform wudu and pray two rak’ahs before he enters ihram, as the Prophet (peace and blessings be upon him) prayed Zuhr and entered ihram after it. It is recommended for the Muslim man and woman when entering ihram at a time other than prayer to pray two rak’ahs, like the Duha prayer, and then enter ihram after them. This is what the majority said. I do not know a clear text in that, except that they took from his (peace and blessings be upon him) action when he entered ihram after the Zuhr prayer. And because it came in an authentic hadith narrated by al-Bukhari that the Prophet (peace and blessings be upon him) said: A messenger from my Lord came to me and said: . Some of the scholars of knowledge said: This, in its generality, indicates the legislated nature of prayer when entering ihram. But it is not explicit, because it is possible that the intended meaning is the obligatory prayers that he (peace and blessings be upon him) prayed.
So the result is that the matter in this is broad. If it is after an obligatory prayer, it is better. If it coincides with an obligatory prayer, it is better. And if it does not coincide with an obligatory prayer, such as if his entering ihram is, for example, in the Duha time, then if he performs wudu and prays two rak’ahs and enters ihram after them, it is good, if Allah wills, as the majority of the scholars of knowledge said. And because wudu has a Sunnah, so when a person performs wudu, the Sunnah of wudu is legislated for him, so he puts on his izār and ridā’, applies perfume, and completes everything. For example: if his mustache is long, he trims it; if he has long nails, he cuts them; and so on with his armpits and so on with his private parts. This is from the category of the Sunnah. And if he does this in his house before that, that is sufficient, and praise be to Allah.
Then after he finishes all of this and prepares, he mounts; he mounts the mount or the car. And now, cars are available, and mounts are now left behind and the car is sufficient. So the car takes the place of the mount. When he mounts, he recites the talbiyah, saying: “O Allah, here I am for ‘Umrah and Hajj,” if he is combining (qarin), as the Prophet (peace and blessings be upon him) did, for he recited the talbiyah as a qarin; because he led the sacrificial animals. But if he did not lead sacrificial animals, the best is that he recites the talbiyah for ‘Umrah, saying: “O Allah, here I am for ‘Umrah.” And if the time is tight, he recites the talbiyah for Hajj: “O Allah, here I am for Hajj.” This is sufficient. This is the best of the qiran. And qiran is only legislated for the one who leads sacrificial animals from camels, cows, or sheep. And after he says this, he says: “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.” This is his (peace and blessings be upon him) talbiyah: “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.” After he clarified his ritual, after he recited the talbiyah for ‘Umrah and Hajj. And so the Companions (may Allah be pleased with them and grant them satisfaction) did the same; they raised their voices with it. And he (peace and blessings be upon him) raised his voice with it (peace and blessings be upon him). And this is the legislated raising of the voice with the talbiyah so that the near and the far can hear it, and so that the people are encouraged and follow one another in this great talbiyah, which contains the oneness of Allah and sincerity to Him. For this reason, Jabir (may Allah be pleased with him) said: . Because his saying: “Here I am, O Allah, here I am, You have no partner, here I am,” this is the oneness of Allah. And the Arabs used to associate partners in the talbiyah, saying: “Except a partner that is Yours, You own it and what it owns.” So Allah abrogated that by the action of His Prophet (peace and blessings be upon him) in word and deed (peace and blessings be upon him), and he said: “Here I am, O Allah, here I am, You have no partner, here I am. Indeed, praise and blessing are Yours, and dominion, You have no partner.” This is the legislated talbiyah established from the Messenger of Allah (peace and blessings be upon him). And if he recites the talbiyah with an addition, saying: “Here I am, O Allah, here I am. Here I am, O God of truth, here I am,” this has been reported from the Messenger of Allah (peace and blessings be upon him). Or if he recites with types of what came from some of the Companions, such as: “Here I am and at your service, and all good is in Your hands, and evil is not from You,” and such as: “Here I am, truly, truly, in worship and humility,” and so on. All of that is true and there is no harm. But the talbiyah that the Prophet (peace and blessings be upon him) did and adhered to is better than the others.
And when Asma bint Umayyad gave birth to her son Muhammad ibn Abi Bakr at Dhul-Hulayfah, she consulted the Prophet (peace and blessings be upon him), and he ordered her to take a ghusl and recite the talbiyah while she was in post-natal bleeding. So that indicates that if a woman is in post-natal bleeding, she recites the talbiyah while she is in post-natal bleeding, and there is no harm. And so the menstruating woman, if she reaches the miqat while she is menstruating, she recites the talbiyah. She takes a ghusl. The Messenger (peace and blessings be upon him) ordered both of them to take a ghusl; he ordered Asma to take a ghusl, and he ordered Aisha when she menstruated and wanted to recite the talbiyah for Hajj, then in Makkah, he ordered her to take a ghusl.
So the point is that he (peace and blessings be upon him) ordered the woman in post-natal bleeding and the menstruating woman to take a ghusl when entering ihram. So it is a Sunnah for everyone, even if it does not remove the state of ritual impurity in the case of the menstruating woman and the woman in post-natal bleeding until it ends. But it contains cleanliness and freshness. And Aisha (may Allah be pleased with her), when she reached Makkah in a state of ihram for ‘Umrah, menstruation came upon her before she could circumambulate and walk between al-Safa and al-Marwah. So the Prophet (peace and blessings be upon him) ordered her to take a ghusl and to recite the talbiyah for Hajj along with the ‘Umrah, so she became a qarin (may Allah be pleased with her and grant her satisfaction).
Then the Prophet (peace and blessings be upon him) proceeded from Dhu al-Hulayfah, reciting the talbiyah, and the Muslims proceeded with him, reciting the talbiyah: “Labbaik Allahumma labbaik, labbaik la sharika laka labbaik, innal hamda wan ni’mata laka wal mulk la sharika laka,” until he reached Mecca on the recurring Sunday, which is the Sunday cycle in which he entered the state of ihram, peace and blessings be upon him. He arrived in Mecca on the morning of Sunday and stayed at Dhu Tuwa on the outskirts of Mecca. He prayed Fajr there and spent the night there, peace and blessings be upon him. He also performed ghusl there upon entering Mecca, so it is better to perform ghusl upon entering Mecca if it is feasible. This is if it is feasible, and it is not obligatory. Then, when he had performed ghusl, he entered Mecca, peace and blessings be upon him, and he performed tawaf and sa’y on Sunday, peace and blessings be upon him, on the fourth day of Dhu al-Hijjah in the tenth year of the Hijrah. He performed tawaf and sa’y and remained in his state of ihram because he had combined the Hajj and Umrah and had sacrificial animals with him, so he did not exit the state of ihram until the Day of Sacrifice, peace and blessings be upon him. As for the Companions who were with him: whoever had sacrificial animals with him did as he did; he performed tawaf and sa’y and remained in his state of ihram, so he did not exit the state of ihram until the Day of Sacrifice. As for those who did not have sacrificial animals and had recited the talbiyah for Hajj or for both Hajj and Umrah, he, peace and blessings be upon him, ordered them to make it an Umrah and to cancel their state of ihram for Hajj and Umrah, reducing it to Umrah. He ordered them to make it a standalone Umrah; so they performed tawaf and sa’y, shortened their hair, and exited the state of ihram by his order, peace and blessings be upon him. And whoever had sacrificial animals remained in his state of ihram with the Prophet (peace and blessings be upon him).
This is the description of his entry into Mecca, peace and blessings be upon him, and his journey from Dhu al-Hulayfah until he reached Mecca, peace and blessings be upon him, in this manner. The Muslims followed him in this, peace and blessings be upon him, and they argued with this action of his regarding the matters mentioned, because he, peace and blessings be upon him, is the legislator who explains things to the people. And because he said to the people: This is what is prescribed, as we mentioned regarding him, peace and blessings be upon him. And, if Allah wills, the explanation of the rest of his actions, peace and blessings be upon him, when he headed to Mina and the Muslims headed with him, will come in other sessions, if Allah wills. Yes.
The presenter: May Allah reward you with good.