enter iḥrām for Ḥajj and bring a sacrificial animal, since they were combining two rites in a single journey.
Whoever could not obtain an animal was required to fast ten days: three during the days of Ḥajj—whose time begins once he has entered iḥrām for ʿumrah—and seven when he returns to his family.
When the Prophet ﷺ reached Mecca, he touched the Black Stone, circumambulated the House seven times, jogging the first three because this was the ṭawāf performed upon arrival, and walking the remaining four. He then prayed two rakʿahs at the Station of Abraham, proceeded to Safa, and made seven circuits between Safa and Marwah, running between the two markers and walking in the intervals. He did not lift the restrictions of iḥrām until he had completed his pilgrimage and slaughtered his offering on the Day of Sacrifice.
After finishing the rites—stoning the Jamrah of al-ʿAqabah, slaughtering his sacrificial animal, and shaving his head on the Day of Sacrifice, which constituted the first stage of release—he went in the forenoon to the House, performed ṭawāf, and was thereby released from everything that had been forbidden to him, even marital relations. All of his Companions who had brought their sacrificial animals did the same.
Lessons derived from the hadith:
1- The Prophet ﷺ entered iḥrām as a mutamattiʿ, that is, performing qirān; the detailed discussion of this difference of opinion will follow, God willing.
2- It is prescribed to bring the sacrificial animals from outside the Ḥaram, as this was the practice of the Prophet ﷺ.
3- All three forms of pilgrimage are permissible—(1) tamattuʿ, (2) qirān, and (3) ifrād—because the Prophet ﷺ endorsed each one for his Companions; a forthcoming section will address which of the three is superior.
4- It is lawful for anyone who has not brought a sacrificial animal to convert his Ḥajj into an ʿumrah and exit iḥrām, whereas the one who has brought an animal remains in iḥrām until he completes his pilgrimage on the Day of Sacrifice. Shaykh al-Islām said: The same ruling applies to every mutamattiʿ who runs out of time and cannot perform ṭawāf before standing at ʿArafah—they are instructed to add the intention of Ḥajj to their ʿumrah, thereby becoming qārin. A detailed study will follow, God willing, on whether this conversion is obligatory or merely recommended.
5- This conversion is valid for the one who has not brought a sacrificial animal even after performing the ṭawāf of arrival and the saʿy; both acts are then counted for the ʿumrah.
6- Anyone unable to find a sacrificial animal must fast ten days—three during the Ḥajj and seven after returning home. Concerning the first three days, there is unanimous agreement that they are not valid before entering iḥrām for ʿumrah, and agreement that they are legislated after entering iḥrām for Ḥajj.