Staying at Namirah and 'Uranah, the ruling on entering 'Arafah before the sun passes its zenith, the ruling on the sermon at 'Arafah, and the ruling on shortening and combining prayers at 'Arafah and Muzdalifah

The questioner : The second question says:The questioner : Are the following acts part of the rites of Hajj? First: staying at "Namirah" and then at "'Uranah"? And what is the ruling on entering 'Arafah before the sun passes its zenith? This is the first point.

The Shaykh : Staying at "Namirah" and then?

The questioner : And then 'Uranah? And what is the ruling on entering 'Arafah before the sun passes its zenith? This is the first point.

The Shaykh : Yes, we will address this point. In our view, staying at "Namirah" and then at "'Uranah" was merely preparation for standing at 'Arafah. Standing at 'Arafah, in my opinion, carries two rulings: obligation and being a pillar. As for the obligation: it is from after the Zuhr prayer until sunset. As for being a pillar: it is any time, whether night or day, as stated in the authentic hadith when a man came to him (peace and blessings be upon him) while he was at Muzdalifah. After understanding that the man had traveled a long distance and had caught up with the Prophet (peace and blessings be upon him) in the gathering at Muzdalifah, he said to him (peace and blessings be upon him): . So, standing at 'Arafah at any time, whether night or day, is the pillar. As for standing from after the Zuhr prayer at the Namirah mosque until sunset; this is the obligatory act that every Muslim should strive to perform as much as he is able, in response to the saying of the Prophet (peace and blessings be upon him): , or . Therefore, his (peace be upon him) saying in this hadith: is like his saying regarding prayer: . So, everything established from the actions of the Prophet (peace and blessings be upon him) in Hajj and in prayer; the default ruling is obligation, except where evidence indicates that it is not obligatory but rather a recommended practice.
Accordingly, standing at 'Arafah is the rite, while what comes before it is preparation. In my opinion, the means and causes have changed today, and many of them have become easy due to the means Allah (Mighty and Majestic) has created for Muslims in this era. So, we do not see the necessity of staying at "'Uranah" specifically. As for Muslims gathering to pray Zuhr and 'Asr combined early at the Namirah mosque; this is an act of worship, and we should follow the example of the Prophet (peace and blessings be upon him) in this. This is what I have in answer to this point. Yes.


The questioner : As for the second point; regarding the sermon at 'Arafah?

The Shaykh : It falls under the general scope of what I mentioned earlier. The sermon is necessary; because it is an act of worship and obedience, and there is no evidence indicating that it is not among the obligations.

The questioner : One sermon or two, O Shaykh?

The Shaykh : Yes? One.


The questioner : Shortening the prayer and combining the two prayers at 'Arafah and Muzdalifah?

The Shaykh : The default ruling on shortening the prayer for travelers is a matter of disagreement among Muslim scholars, between those who say that shortening is obligatory, and this is what we believe to be the truth before Allah, and those who say that shortening is permissible, and completing the prayer is better. If it is established in the general evidence for every traveler that he must shorten the prayer; then it is even more necessary that he must shorten it in the rites of Hajj, such as at 'Arafah and Muzdalifah. Combining is possible—I say possible, and I mean what I say—possible that it is so because it is related to the rites of Hajj. However, it is possible for some people not to see it that way, unlike shortening; for the evidence we mentioned earlier obligates us to shorten in every journey, and it is even more obligatory to shorten in the rites of Hajj where it is established that the Prophet (peace and blessings be upon him) shortened. It is reported in "Sahih Muslim" that a man said to 'Umar ibn al-Khattab (may Allah be pleased with him): "If I had met the Prophet (peace and blessings be upon him), I would have asked him." He said: "What would you have asked him?" He said: "I would have asked him why we shorten the prayer when we are safe?" He said: "I asked the Messenger of Allah (peace and blessings be upon him) about that, and he said (peace and blessings be upon him): , indicating that shortening the prayer when Muslims travel in the land was conditioned by the saying of the Exalted: .
Because of this condition, the question came from some people, including 'Umar ibn al-Khattab, as in "Sahih Muslim": "Why do we shorten, O Messenger of Allah, when we are safe? For our Lord says: ." So he (peace and blessings be upon him) answered with his saying: . And if the Generous One (Blessed and Exalted is He) has given a gift to His believing servants; how can any of them be too proud to accept the gift of the Lord of the Worlds?! This is in the case where there is nothing obligating the adoption of shortening; because it is the default ruling that came in the hadith of Aisha (may Allah be pleased with her), who said: "Prayer was prescribed as two rak'ahs, two rak'ahs; it was kept as such in travel, and increased in residence." So, we must adhere to the default ruling for which no action of the Prophet (peace and blessings be upon him) has come, let alone a saying that takes us away from it. And what is narrated that the Prophet (peace and blessings be upon him) completed and shortened, just as he broke his fast and fasted in Ramadan while traveling; this is not authentic from him (peace and blessings be upon him). Rather, it has come in "Sahih Muslim" and others from the hadith of Anas (may Allah be pleased with him): "That the Prophet (peace and blessings be upon him) from the time he left the city until he returned to it, he kept shortening, praying two rak'ahs, two rak'ahs, until he entered the city." This is his way (peace and blessings be upon him) in general regarding shortening, so it is even more necessary that we shorten at 'Arafah and at Muzdalifah. As for combining, the default ruling is that it is a dispensation, but it is better that we adhere to both, fearing that they may be among the rites of Hajj. This is what I believe to be the truth before Allah, and Allah knows best. Anyone else?


The questioner : The fourth point: staying at al-Muhassab on the thirteenth day after the sun passes its zenith?

The Shaykh : This is a matter in which the Salaf differed. Some said it is a recommended practice, and some said it is for a need. And this is what we are reassured by—if Allah wills—and every person may do what he sees to be correct. Yes.

The questioner : The fifth point: going by a specific route, for example, entering Makkah from Kida and exiting from the gate of Hazurah, and so on?

The Shaykh : Taking different routes is part of his (peace be upon him) way. So, if it is easy for someone to do so; it is the recommended practice. And if not; there is no blame on him.