Types of Hajj

Question No. 1:

What are the three types of Hajj? How are these accomplished, and which one is the best?

Answer No. 1:

The religious scholars (Blessings of Allah be upon them) said that there are three types of Hajj. All of these types are described in some sound Hadiths related to the Messenger of Allah (Sallallahu Alayhi wa Sallam).

First Type Of Hajj (Tamattu):

It is accomplished by assuming Ihram for Umrah only. So the person, intending for Umrah says, “Oh Allah. Here I am Answering Your call and intending to perform Umrah or Here I am Answering Your call intending Umrah, " or " Oh Allah! I make Umrah obligatory upon me". Legally, this uttering is made after taking off the sewn garments and putting on two garments of Ihram for the male person and after taking a bath " Ghusl ", (as the Ghusl is legislated) application of perfume, cutting nails, shortening moustache, pulling out hair of the armpit or shaving the pubes according to necessity. This is the best procedure. The female person has no specific Ihram regarding her clothes, she can assume Ihram in any dress she likes. It is better for her to wear clothes that are not attractive and not so beautiful which may fascinate the onlookers. There is no objection if the person wearing his Ihram says, after uttering: Allahumma Labbaik Umratan, (Oh Allah! here I am, Answering Your call intending to perform Umrah), "If anything detains me it would be the valid place for me to finish Ihram where You detained me " or " Oh Allah! accept this from me," or "Oh Allah. help me in performing and accomplishing the Umrah.” When the Muhrim, says, " If anything obstructs me from proceeding, it would be the valid place for me to take off Ihram, where You have stopped me, " or like this, and after that, he is seized by some incidents which detains him from accomplishing his Umrah, then he is permitted to take off Ihram, and nothing would be obligatory upon him on account of this condition. That is because, it is reported that when Zuba'a, the daughter of Zubair, the son of Abdul Muttalib, came to the Apostle of Allah (Sallallahu Alayhi wa Sallam) and complained of her illness the Apostle of Allah (Sallallahu Alayhi wa Sallam) said to her: Proceed to perform your Hajj and make a condition by saying, " It would be the valid place for me to take off Ihram where you have stopped me ". (Al-Bukhari and Muslim agreed on the soundness of this Hadith). That's why if a female person arrives intending to perform Umrah and utters this condition, then she gets her menstruation and becomes unable to wait till the bleeding is finished as her company does not support her, it would be permissible for her to take off Ihram on this excuse. This is applicable to any person who is seized by any ailment or any other accident which stopped him from completing his Umrah. In this case he is allowed to take off his Ihram.

Second Type Of Hajj: (Ifrad)

In such manner, regulations are also applied in performing the rites of Hajj alone, the second of the above mentioned three types (Ifrad).

In this type, the pilgrim should say: Allahumma Labbaik Hajjan Or: Labbaik Hajjan, or: Allahumma Labbaik Aujabtu Hajjan" "Oh Allah! here I came Answering Your call, intending to perform Hajj" or, " I am intending to perform Hajj" or, "Oh Allah! I have made Hajj obligatory upon myself”. This should be uttered after he has performed the other legitimate doings, like taking a bath, application of scents, and taking off the sewn garments as mentioned above. The regulations to be followed in Hajj are just like those in Umrah in this regard.

It is Sunnah for every believer, man or woman, to put on Ihram after performing all things recommended by Almighty Allah, such as taking a bath, applying scents etc., which are needed by every believer in the time of putting on Ihram.

If it is needed he may say: "If any thing obstructs me from proceeding, it would be the valid place for me to take off Ihram where you stopped me". It is permissible for him to say this as he says in Umrah. It should be at the "Miqat" (Prescribed station) where it is not permissible to cross without being in the state of Ihram. Whoever arrives from Najd or Taif or from the East, he has to put on Ihram at "Sail" or "Wadi Qarn", the Miqat of Taif. If someone puts on Ihram before this station he may do this, but he gives up the preferable process by doing so. According to the Sunnah, he should not put on Ihram in advance. He should delay it till he reaches the "Miqat".

However, it is sufficient for him if he puts on Ihram before the Miqat then he must continue on it. However, one should not do this, because the Apostle of Allah (Sallallahu Alayhi wa Sallam) did not put on Ihram, but at Miqat. This is the "Sunnah" When one reaches the "Miqat" he should put on Ihram there. If he applies scents or takes a bath and carries out other legitimate deeds, like cutting moustache etc. in his residence or in the way, that is sufficient for him, provided that the time is not very long between that and Ihram .

Most of the religious scholars are of the opinion that, it is good to perform two Rakats prayer also before putting on Ihram. They place evidence in support of this from the Hadith reported from the Apostle of Allah. He (Sallallahu Alayhi wa Sallam) said: "A Messenger came to me from my Lord, and said:" Pray in this blessed valley and say: "I combine Umrah with Hajj together" It was related to Al - Bukhari. This happened at the valley of Zul - Hulaifa. Moreover, the Apostle of Allah (Sallallahu Alayhi wa Sallam) entered into Ihram after he had offered the prayer of "Dhuhr". This indicates that the putting on of Ihram after prayer is better. This is a good opinion, but there is no clear text or sound Hadith on legality of the prayer for Ihram. So there is no objection, if anybody performs it if he makes ablution (Wudhu) and offers two Rakats prayer as Sunnathul Wudhu, it is sufficient for the Ihram.

Third Type Of Hajj (Qiran):

It is a combination of Hajj and Umrah. The intending person says at the time of entering into Ihram: (1) Allahumma Labbaik Umratan W'a Hajjan (Oh Allah! here I came Answering Your call, intending Umrah and Hajj, or Hajj and Umrah) or he says Talbeyah for Umrah at the Miqat and afterwards, he makes intention for Hajj as well, by saying Talbeyah for Hajj before the beginning of the (Tawaf). This type Of Hajj is called "Qiran", which means combination of Hajj and Umrah. It is reported that the Messenger of Allah (Sallallahu Alayhi wa Sallam) entered into Ihram for Qiran on his Hijjat Al-Wida (Farewell Hajj). He uttered "Talbeyah" for both Umrah and Hajj, as it is reported by Anas, Ibn Umar and others (Radhi Allahu Anhum). The Prophet (Sallallahu Alayhi wa Sallam) had taken "Hadi" (sacrificial animal) for him. This type of Hajj is better for the person who takes Hadi. But the person who does not take Hadi, it is better for him to enjoy the period between Umrah and Hajj. This matter was decided, after the Prophet had entered Makkah, circumambulated the Holy Ka'bah and hastened between Safa and Marwah. He ordered his companions who combined Umrah and Hajj together or made intention of Hajj alone to make it Umrah. Then they performed Tawaf, and Sa’ie, cut hair and took off Ihram. According to this evidence it is settled that the type of Tamattu' is the best one. If the Qarin or Mufrid changes his Ihram into Umrah, he becomes Mutamatti.

If he enters into Ihram for Ifrad or Qiran without taking any Hadi, he may put off his Ihram after Tawaf, Sa’ie, and cutting of his hair. Then he becomes a "Mutamatti" as the companions of the Prophet (Sallallahu Alayhi wa Sallam) did it, by his order. He said, "If I had formerly known what I came to know lately I would not have brought the Hadi with me and I would have made it "Umrah". If any body comes for Umrah without any intention for Hajj he will be called "Mu'tamir", (performer of Umrah only). He may also be called ''Mutamatti'' as it occurred in the words of some companions of the Prophet, but according to the usage of the Islamic jurists he is called "Mu'tamir" (Performer of Umrah only). This applies to any one who has no intention for Hajj, whether he has come in the month of Shawwal or Zilqaidah for Umrah and will return home after performing the rites of Umrah. Otherwise, if he remains in Makkah intending Hajj, he will be called "Mutamatti".

Thus, the person who comes in the month of Ramadhan or in any other month intending Umrah, is also called "Mu'tamir," as the Umrah is nothing but a visit to the Ancient House (The House of Allah).

It is only to say "Mutamatti" for a pilgrim when he arrives for Umrah with an intention for staying there after Umrah for performing Hajj, when his arrival happens after Ramadhan in the months of Hajj. Similarly, the man who puts on Ihram for Qiran and remains there for Hajj without taking off his Ihram, is also called "Mutamatti", as the Allah Almighty said, "If any one wishes to continue on his Umrah to the Hajj, he must make an offering such as he can afford" (2:196).

So the Qarin is called Mutamatti. This was known to the companions of the Prophet (Sallallahu Alayhi wa Sallam) Ibn Umar Said, "The Apostle of Allah (Sallallahu Alayhi wa Sallam) continued on Umrah to Hajj while he was putting on Ihram for Qiran. According to many Islamic jurists, a pilgrim is called Mutamatti when he puts off Ihram after performing his Umrah and remains until he puts on Ihram for Hajj in the 8th day for instance. If he combines both rites and does not takeoff Ihram after Umrah, he is called "Qarin". The linguistic terms are not so important if their meanings and spirits are clearly understood. So both the Mutamatti and the Qarin are equal in the rites. It is obligatory for both to offer sacrificial animal (Hadi). If he cannot afford it, he should keep fast three days during the Hajj and seven days on his return to his family. Both are called Mutamatti with a difference in respect of Sa’ie (hastening between Safa and Marwah), such as the Mutamatti has to perform "Sa’ie twice according to the opinion of the most of the scholars - one with the Tawaf of Umrah and the next one is with the Tawaf of Hajj. Most of the scholars are of this opinion.

On the other hand, the Qarin has to perform only one "Sa’ie. If he performs it with the Tawaf of arrival, it is all right. If he delays it and performs it with the Tawaf of Hajj; that's also correct. This is the authentic opinion of most of the scholars, that the Mutamatti has to do "Sa’ie" twice and the Qarin has to make "Sa’ie" one time. Qarin may perform it with the Tawaf of arrival. This is better, as it was done by the Prophet (Sallallahu Alayhi wa Sallam) He performed "Tawaf" and "Sa’ie" at the time of arrival as he performed Hajj as "Qarin". If the Qarin wishes to delay his "S'ai", he can do it and perform it with the Tawaf of Hajj. This is one of the greatest blessings and respites of Glorious Allah Who is Exalted, All praise is due to Him .

There is a question as to if the Mutamatti travels after performing his Umrah, whether the obligation of sacrificial animal remains upon him or not? It is a disputed question among the scholars. It is known from Ibn Abbas (Radhi Allahu Anhu) that the obligation of sacrifice will remain upon him whether he returns home or any other place, according to the general evidences. There is a group of scholars who are of the opinion that, if he travels the distance of shortening prayer, afterwards he returns putting on Ihram for Hajj, he becomes a Mufrid (who performs Hajj only) and obligation of the sacrifice will not be enforceable .

Another opinion in this regard is that, the obligation of sacrifice remains enforceable upon him unless he returns home. This is narrated on the authority of Umar and his son Abdullah (Radhi Allahu Anhuma), they are of the opinion that, if the pilgrim returns home after performing Umrah, then he returns for Hajj, he becomes "Mufrid, without any obligation of sacrifice upon him. If he travels to another place other than his home like Madinah, Taif and Jeddah between Umrah and Hajj, he will remain as a "Mutamatti". This opinion is more apparent and nearest to the evidence. This kind of travel which occurs between Umrah and Hajj doesn't get him out of Tamattu. He will remain Mutamatti with an obligation of sacrifice upon him. If he travels to his family (as it is said by Umar and his son) he becomes a Mufrid and then he returns putting on Ihram from Miqat. This person is called' Mufrid", as he separated Umrah from Hajj by returning home.


However, out of precaution, a believer should sacrifice an animal even if he traveled home, avoiding the controversy, like the opinion of Ibn Abbas (Radhi Allahu Anhu). This order is also applied according to the opinion that the obligation of sacrifice would be unenforceable if the pilgrim travels to a distance of shortening prayer. He should take precaution and offer a sacrificial animal avoiding the controversy, and he should do the Sunnah perfectly. This is better for him, if he can afford it. If he cannot afford it he should fast three days during the Hajj and seven days on his returning home. As the Glorious Allah Said, "If any one wishes to enjoy Umrah with Hajj, he must make an offering of an animal such as he can afford "(2:196)". It includes Mutamatti and Qarin, as the latter is also named Mutamatti as stated above. May Allah give us success.