Will you give information about hajjis' performing eid al-adha prayer and hajj al-qiran?

Dear Brother / Sister,

1. If Friday prayer is fard for a person, eid prayer is wajib for him. This decree is according to Hanafi madhab. It is sunnah according to other madhhabs. Eid prayers were rendered legitimate in the first year of the Migration.     

The Muslims who go to hajj do not perform eid al-adha due to being travelers, hajj duties that need to be done at the time of eid prayer and due to the hardships. If they meet people performing eid al-adha prayer somewhere, they can perform eid prayer with them. However, those who do not perform it are not held responsible.

2. Hajj al-qiran is the hajj that is performed in accordance with its rules after performing umrah by combining umrah and fard hajj before hajj months or during hajj months before miqat or at miqat with one niyyah (intention). Hajj performed like this is more virtuous than "hajj at-tamattu". A person who performs this hajj is called "Qarin". The hajj performed like this is called "hajj al-qiran".

HAJJ AL-QIRAN

It means performing hajj and umrah with one ihram.

Qiran lexically means to bring two things together. Terminologically, it means to combine the ihram of hajj and umrah, that is, to enter ihram for both of them.  

A person who wants to perform hajj al-qiran makes intention for hajj and umrah together at miqat or earlier and performs a two-rak'ah prayer; then, he prays as follows: "O Allah! I want to make umrah with hajj; make them easy for me and accept them from me!" He utters talbiyah and acts in accordance with ihram prohibitions. He goes to Makkah and performs umrah first; he circumambulates the Kaaba, makes sa'y between Safa and Marwa. Then, he starts to perform fard hajj like a person who performs hajj al-ifrad. He completes his hajj and umrah with the rituals of hajj like tawaf al-qudum, waqfa in Arafat, tawaf az-ziyarah, sa'y and tawaf al-wada. The following is stated in the Quran: "And complete the Hajj or `Umrah in the service of Allah." (al-Baqara, 2/ 196). We are asked by the verse to complete the hajj that we start without making discrimination between hajj al-qiran and the oher types of hajj. Sabiy b. Ma'bad performed hajj with two tawafs and two sa'ys. Hz. Umar said to him, "You found the way leading to the sunnah of the Messenger of Allah (pbuh)." (Zaylai, Nasbur-Raya, III, 109); Hz. Ali said to a person who performed hajj al-qiran, "When you utter talbiyah for hajj and umrah, make two tawafs and two sa'ys for them." (Zaylai, ibid, III, 111)

According to the madhhab imams except Hanafis, one tawaf and one sa'y is enough for umrah and hajj for a person who performs hajj al-qiran: "One tawaf and one sa'y is enough for a person who enters ihram for hajj and umrah until he exits ihram for both of them." (Zaylai, ibid, III, 108) However, a person who performs hajj al-qiran does tawaf al-qudum before tawaf al-ifada just like in hajj al-ifrad; if he has not made sa'y after tawaf al-qudum, he makes sa'y after tawaf al-ifada. 

A person who performs hajj al-qiran sacrifices an animal as thanking like in hajj at-tamattu after finishing stoning or after stoning only jamarah al-Aqaba and before having a haircut. This is wajib. If he cannot find an animal to sacrifice, he fasts for three days ending on the day of Arafah and seven days after eid days end when he wishes, totally ten days. These seven days can be performed on separate days. The following is stated in the Quran: "If anyone wishes to continue the 'Umrah on to the Hajj, he must make an offering such as he can afford, but if he cannot afford it, he should fast three days during the Hajj and seven days on his return making ten days in all." (al-Baqara, 2/196) If he does not perform fasting three days before eid al-adha, he will have to sacrifice two animals. One of them is sacrifice for thanking and the other sacrifice of penalty due to exiting ihram earlier than its determined time. (Ibn Qudama, al-Mughni, III, 469, 476-478; Ibn Rushd, Bidayatul-Mujtahid, I, 357; al-Qasani, Badayius-Sanayi', II, 159; Ibn Abidin, Raddul-Muhtar, Trnsl. by A. Davudoğlu, İstanbul 1983, V, 33-46)

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