Table of Contents
Understanding the Types of Hajj
Hajj is one obligation, but it can be performed in more than one valid way. The different types of Hajj do not change its obligation or its reward in essence. They simply describe different ways of combining Hajj with ‘Umrah in the same journey and how the pilgrim enters the state of ihram.
The Prophet ﷺ himself performed Hajj in a particular way, yet he also approved the other types for his companions. This means all three types are from the Sunnah and are accepted by Allah when done correctly and sincerely.
“And complete the Hajj and ‘Umrah for Allah.”
Qur’an 2:196
This verse is general. The three types of Hajj explain different ways in which this completion of Hajj and ‘Umrah can happen for a pilgrim.
Key principle: All three types of Hajj are valid in Islam. A pilgrim chooses the type based on their situation, ability, and the juristic opinion they follow.
Hajj at-Tamattuʿ
Hajj at-Tamattuʿ is when a person performs a full ‘Umrah during the months of Hajj, comes out of ihram completely, then later enters ihram again for Hajj in the same year.
The months of Hajj are Shawwal, Dhul Qa‘dah, and the first ten days of Dhul Hijjah. The Prophet ﷺ said:
“The months of Hajj are Shawwal, Dhul Qa‘dah, and Dhul Hijjah.”
Reported in the books of Hadith with similar wording
In Hajj at-Tamattuʿ, the pilgrim usually comes from outside Makkah, enters ihram for ‘Umrah alone, performs tawaf and sa‘i of ‘Umrah, then cuts or shaves the hair and exits ihram. Normal clothing and lawful actions become permissible again. Then on the 8th of Dhul Hijjah, the pilgrim enters ihram once more, now for Hajj alone, and completes the rites of Hajj.
This type is called “Tamattuʿ” because the pilgrim “enjoys” a period between ‘Umrah and Hajj without ihram restrictions. It was strongly encouraged by the Prophet ﷺ for those who did not bring sacrificial animals with them.
“If I had known beforehand what I came to know later, I would not have brought the sacrificial animals and I would have made it ‘Umrah. So whoever among you does not have the sacrificial animal with him, let him assume ihram for ‘Umrah, then make it Hajj.”
Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim
Because Hajj at-Tamattuʿ combines ‘Umrah and Hajj in one season with a break in between, there is a required sacrificial animal mentioned in the Qur’an:
“And whoever performs ‘Umrah [during the Hajj months] followed by Hajj [offers] whatever can be obtained with ease of sacrificial animals. But whoever cannot find [or afford] such an animal, then a fast of three days during Hajj and of seven when you have returned; those are ten complete [days]…”
Qur’an 2:196
This verse is understood by the scholars to refer to tamattuʿ. The obligation of hady, the sacrificial animal, or fasting instead of it, is specific to this combination and to another type, qirān, which will be explained next.
Distinctive points of Hajj at-Tamattuʿ:
- Ihram first for ‘Umrah only during the months of Hajj.
- Complete ‘Umrah and exit ihram.
- Enter ihram again for Hajj in the same year.
- Sacrificial animal (hady) is required for those who are not residents of the Sacred Mosque, or fasting instead, as in Qur’an 2:196.
Hajj al-Qirān
Hajj al-Qirān is when a person enters ihram intending both Hajj and ‘Umrah together, or starts with ‘Umrah then adds Hajj before completing the rites of ‘Umrah, and then performs them as one combined act without leaving ihram in between.
The word “qirān” means joining. In this type, there is no separate period between ‘Umrah and Hajj outside ihram, unlike tamattuʿ. The pilgrim remains in ihram from the time it is first entered until the major shaving or cutting of hair after the main Hajj rites.
In Hajj al-Qirān, the pilgrim performs tawaf and sa‘i, and these count for both Hajj and ‘Umrah according to many scholars, because they have been joined under one ihram. The Prophet ﷺ allowed some of his companions to do qirān, especially those who had brought their sacrificial animals with them.
“I would not have considered it lawful except that I brought the sacrificial animals with me.”
Ṣaḥīḥ Muslim, in the context of explaining why he remained in ihram and others did not
Those who perform qirān are also required to offer a sacrificial animal, just like those who perform tamattuʿ, if they are not residents of the area of the Sacred Mosque. This is also based on the verse:
“…That is for those whose family is not present at al-Masjid al-Haram…”
Qur’an 2:196
The joining of Hajj and ‘Umrah in one ihram is considered more demanding because the pilgrim bears the restrictions of ihram for a longer continuous time.
Distinctive points of Hajj al-Qirān:
- One ihram is made for both Hajj and ‘Umrah together.
- The pilgrim does not exit ihram after the ‘Umrah rites.
- Hajj and ‘Umrah are completed under the same ihram.
- Sacrificial animal is required for non-residents of the Sacred Mosque.
Hajj al-Ifrād
Hajj al-Ifrād is when a person enters ihram intending only Hajj, without ‘Umrah linked to it. The word “ifrād” means “singling out.” In this type, the pilgrim focuses solely on the rites of Hajj itself.
In Hajj al-Ifrād, the pilgrim enters ihram for Hajj alone from the miqat or from wherever ihram is required for those residing closer, performs the rites of Hajj, including the standing at ‘Arafah, Muzdalifah, and the tawaf and sa‘i of Hajj. Some scholars say a separate ‘Umrah may be done before or after the days of Hajj, but that ‘Umrah is independent and not part of the “type” of Hajj itself.
The one performing ifrād is not required to offer the sacrificial animal that is required for tamattuʿ and qirān. The Qur’anic ruling of hady in Qur’an 2:196 is specifically connected to the one combining Hajj and ‘Umrah in one season as a single journey in the described manner.
“That is for those whose family is not present at al-Masjid al-Haram. And fear Allah and know that Allah is severe in penalty.”
Qur’an 2:196
This indicates a special ruling for those coming from outside who perform a combined Hajj and ‘Umrah, which is different from a pure single Hajj.
Some companions and many scholars regarded Hajj al-Ifrād as the most “economical” in terms of obligation, because it does not have the additional requirement of a sacrificial animal for those from outside Makkah. Others viewed it as especially suited for those who perform ‘Umrah at a different time of the year.
Distinctive points of Hajj al-Ifrād:
- Ihram is for Hajj alone.
- No ‘Umrah is combined with Hajj in the same ihram.
- No sacrificial animal is required as part of this type itself.
- It is often favored by those who perform ‘Umrah separately in another time.
Choosing Between the Types
A beginner does not need to master all the differences of scholarly opinions about the three types of Hajj, but it is important to understand that Islam gives room and flexibility.
The Prophet ﷺ guided his companions according to their situation. Those who did not bring sacrificial animals were directed toward tamattuʿ. Those who had sacrificial animals stayed in ihram and some of them performed qirān. There were also those who performed ifrād. All of them were accepted.
“Do, and there is no harm.”
Narrated from the Prophet ﷺ in the context of Hajj when people asked about variations in performing the rites, reported in Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim
This statement shows that within the limits of the prophetic guidance, lawful variation remains part of the mercy of Allah in Hajj. The essential purpose is sincere worship, following the Sunnah as best as possible, and avoiding what contradicts clear texts.
Practical rule: A pilgrim should:
- Learn the basic description of one valid type of Hajj.
- Follow reliable scholars or a trusted madhhab in the details.
- Intend sincerely that the Hajj is for Allah alone, in line with the verse:
“And complete the Hajj and ‘Umrah for Allah.” (Qur’an 2:196)
The different types of Hajj are all doors to the same goal. They lead the servant to stand in humility before Allah, to remember the legacy of Ibrāhīm عليه السلام and to return home with a heart purified and a record cleared by the mercy of the Most Merciful.