instruct her to say anything before the talbiyah, whether a condition or anything else.

In his talbiyah, he would say: “I answer Your call for ʿumrah and Hajj.” He would ask individual Companions: “For which rite have you recited the talbiyah?”

Concerning the designated places for entering ihrām, he said: “The people of Medina enter ihrām at Dhū al-Hulayfah; the people of Syria at al-Juhfah; the people of Yemen at Yalamlam; the people of Najd at Qarn al-Manāzil; and the people of Iraq at Dhāt ʿIrq. Whoever lives nearer than these places enters ihrām from his home.”

Ihlāl means reciting the talbiyah. This, then, is what the Prophet, may Allah bless him and grant him peace, prescribed for Muslims to say at the beginning of Hajj and ʿumrah, although it is also prescribed thereafter—just as the opening takbīr is prescribed for prayer, and further takbīrs are prescribed when changing positions.

If someone enters ihrām without specifying its form, that is valid. Thus, if he enters ihrām with a general intention to perform Hajj, without knowing these distinctions, that is valid.

Likewise, if he begins reciting the talbiyah as people do, intending to perform the pilgrimage rites, but neither names a particular form aloud nor intends in his heart tamattuʿ, ifrād or qirān, his Hajj is still valid, and he may perform any one of the three.

If he does what the Prophet, may Allah bless him and grant him peace, instructed his Companions to do, that is good. If, fearing an impediment, he stipulates a condition with his Lord, saying, “If anything prevents me from continuing, my place of release from ihrām shall be wherever You prevent me from continuing,” that is good. The Prophet, may Allah bless him and grant him peace, instructed his cousin Dubāʿah bint al-Zubayr ibn ʿAbd al-Muttalib to stipulate a condition with her Lord when she was unwell, because he feared that illness might prevent her from reaching the House, and he did not