The Acts of the Days of Hajj
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Praise be to Allah, Lord of the worlds, and may Allah send prayers and blessings upon our Prophet Muhammad, the Seal of the Prophets and the Imam of the Pious, and upon his family and his Companions, and those who follow them with excellence until the Day of Judgment.
To proceed: This is the seventy-eighth meeting after the hundredth of the meetings known as: (The Open Door Meeting) which takes place every Thursday of every week, and this Thursday is the twenty-first of the month of Dhul-Qa'dah in the year (1418 AH) and with it we conclude our meetings until we return, if Allah wills, from Hajj.
In the meeting preceding this one, we spoke about the conditions of Hajj and the manner of 'Umrah, and now we complete the rest of the rites.
So we say: On the eighth day, the Muslims who combined 'Umrah with Hajj enter the state of ihram for Hajj from their dwellings, whether they are in Makkah or in Mina or outside Mina. They enter ihram for Hajj and do what they did during 'Umrah when entering ihram,And they say: saying: Labbaik Allahumma Hajjan, Labbaik Allahumma Labbaik, Labbaik la sharika laka Labbaik, innal hamda wan ni'mata laka wal mulk la sharika laka. They pray in Mina the Zuhr, 'Asr, Maghrib, 'Isha', and Fajr prayers shortened without combining them; because the Prophet (peace and blessings be upon him and his family) used to shorten the prayers in Mina and not combine them,And the wisdom of that: as shortening is prescribed in travel absolutely, and combining is prescribed only for hardship, whether in travel or residence. Therefore, the sick person combines, and people combine in the rain and in severe cold winds and the like. So let it be in your mind that shortening is among the prescriptions of travel absolutely, and the cause of combining is hardship, whether in travel or in residence. Therefore, when the Prophet (peace and blessings be upon him and his family) was staying in Mina during the Farewell Pilgrimage, he did not combine.
When the sun rises on the ninth day, he proceeds to 'Arafah. If he stops at Namirah, which is a place near 'Arafah, the Prophet (peace and blessings be upon him and his family) stopped there until the sun passed its zenith. When the sun passed its zenith, he rode to 'Arafah. In our era, stopping at Namirah is difficult, so there is no blame on a person going from Mina to 'Arafah without stopping at Namirah, and he stops there at 'Arafah. When the sun passes its zenith, he prays Zuhr and 'Asr combined and shortened, following the Messenger of Allah (peace and blessings be upon him and his family). When the sun passed its zenith at Namirah, the Prophet (peace and blessings be upon him) ordered his camel to be saddled for him, then he came to the bottom of the valley -the bottom of 'Urnah - and stopped there and delivered a great, eloquent sermon which the scholars explained and derived benefits from. Then the call to prayer was made -Meaning: he ordered that the call be made - so he prayed Zuhr, then he prayed 'Asr shortened and combined, then he rode, peace and blessings be upon him, until he reached the standing place he chose to stand in, which is the end of 'Arafah on the eastern side,And the wisdom in that, and Allah knows best: as it was the custom of the Prophet (peace and blessings be upon him) to be among the last of the people to be a checker of their conditions and to help whoever among them needed help. For this reason, he did not stop at the beginning of 'Arafah near Makkah, but at the end of 'Arafah near the east. He stopped there,And he said: (I stood here, and all of 'Arafah is a standing place) and as if he, peace and blessings be upon him, is saying to the people: remain in your standing places, for all of 'Arafah is a standing place. A person stands in his place in 'Arafah and does not burden himself by intentionally going to the mountain -Mount 'Arafah - due to the severe hardship in our era, and perhaps he would be lost from his people and be greatly tired. And if the Messenger of Allah (peace and blessings be upon him) indicates to the people to remain in their standing places, this is from the grace of Allah: (I stood here, and all of 'Arafah is a standing place) He stands, and it is not a condition for that that he be standing on his feet, but he devotes himself to supplication, remembrance, and reciting the Qur'an and the like until the sun sets. When the sun sets, he rides heading to Muzdalifah, until he reaches Muzdalifah and prays Maghrib and 'Isha' combined and shortened, and the one that is shortened is 'Isha' as is known. Then he remains there until the dawn appears. When the dawn becomes clear, he prays Fajr. Here he prays the rawatib of Fajr then Fajr; because the rawatib of Fajr is prescribed in travel and residence. When he has prayed and done the prescribed dhikr after the prayer, he devotes himself to supplication, remembrance, and seeking forgiveness until it becomes very light. When it becomes very light, he departs from Muzdalifah to Mina before the sun rises. When he reaches Mina, the first thing he begins with is stoning the Pillar of the Camel with seven pebbles in succession, saying Allahu Akbar with each pebble: Allahu Akbar, Allahu Akbar, until he completes the seven. Let his stoning of the pillars be before he sets up his camp if possible, otherwise when it is facilitated, and praise be to Allah; because the Prophet (peace and blessings be upon him) stoned the Pillar of the Camel on the day of 'Id before he set up his camp. He stoned it while on his camel with seven pebbles, then he proceeds to the place of slaughter -Meaning: to the place of sacrifice - and he slaughters the hady: a sheep for one person, and a cow or a camel for seven people. Then he shaves his head, and shaving is better than shortening; because the Prophet (peace and blessings be upon him and his family) supplicated for those who shave,So he said: (O Allah, have mercy on those who shave, or he said: O Allah, forgive those who shave, three times,They said: and those who shorten?He said: and those who shorten) and with that the first exit from ihram is achieved, and nothing remains upon him of the prohibitions of ihram except women only. He wears his clothes, applies perfume, and descends to Makkah and performs tawaf and sa'y, and this tawaf is the tawaf of Hajj and is called Tawaf al-Ifadah. He performs sa'y between al-Safa and al-Marwah for Hajj as well. Then he returns to Mina and prays Zuhr there shortened without combining, and remains there until the second day, which is the eleventh. When the sun passes its zenith, he stones the three pillars, each with seven pebbles in succession, saying Allahu Akbar with each pebble. When he stones the first pillar, he stands facing the qiblah raising his hands supplicating to Allah the Exalted with a long supplication. And likewise when he stones the second. But when he stones the third, which is the Pillar of the Camel, he does not stand after it, neither on the day of 'Id nor on any other day. He remains staying in Mina night and day. When it is the twelfth day, he stones the three pillars after the sun passes its zenith, and with that Hajj is completed for whoever wants to hasten.
And whoever wants to delay, let him remain until the thirteenth day, and stone the three pillars on the thirteenth day as he stoned them on the two previous days, and with that Hajj is completed for everyone.
When he wants to travel from Makkah to his family, it is obligatory for him to perform the farewell tawaf seven circuits in his ordinary clothes and without sa'y. The farewell tawaf is not obligatory on the menstruating woman nor on the woman with post-natal bleeding, and with that Hajj is completed.
And it is not a condition of Hajj nor among the complements of Hajj to go to al-Madinah; because going to al-Madinah is an independent recommended practice with no relation to Hajj. If he wishes, he goes to al-Madinah for the Prophet's Mosque, and if he wishes, he delays it to another time.
And the important thing is that it must be understood that there is no connection between Hajj and visiting the Prophet's Mosque. Each of them is separate from the other. But the scholars, may Allah have mercy on them, mention them in one place in the books of fiqh; because at that time it was difficult to travel independently to the Prophet's Mosque due to the distance of homes and the danger of travel and the severe hardship. So they made visiting the Prophet's Mosque attached to Hajj, otherwise there is no relation.
With this, Hajj is ended, and here are issues:
To proceed: This is the seventy-eighth meeting after the hundredth of the meetings known as: (The Open Door Meeting) which takes place every Thursday of every week, and this Thursday is the twenty-first of the month of Dhul-Qa'dah in the year (1418 AH) and with it we conclude our meetings until we return, if Allah wills, from Hajj.
In the meeting preceding this one, we spoke about the conditions of Hajj and the manner of 'Umrah, and now we complete the rest of the rites.
So we say: On the eighth day, the Muslims who combined 'Umrah with Hajj enter the state of ihram for Hajj from their dwellings, whether they are in Makkah or in Mina or outside Mina. They enter ihram for Hajj and do what they did during 'Umrah when entering ihram,And they say: saying: Labbaik Allahumma Hajjan, Labbaik Allahumma Labbaik, Labbaik la sharika laka Labbaik, innal hamda wan ni'mata laka wal mulk la sharika laka. They pray in Mina the Zuhr, 'Asr, Maghrib, 'Isha', and Fajr prayers shortened without combining them; because the Prophet (peace and blessings be upon him and his family) used to shorten the prayers in Mina and not combine them,And the wisdom of that: as shortening is prescribed in travel absolutely, and combining is prescribed only for hardship, whether in travel or residence. Therefore, the sick person combines, and people combine in the rain and in severe cold winds and the like. So let it be in your mind that shortening is among the prescriptions of travel absolutely, and the cause of combining is hardship, whether in travel or in residence. Therefore, when the Prophet (peace and blessings be upon him and his family) was staying in Mina during the Farewell Pilgrimage, he did not combine.
When the sun rises on the ninth day, he proceeds to 'Arafah. If he stops at Namirah, which is a place near 'Arafah, the Prophet (peace and blessings be upon him and his family) stopped there until the sun passed its zenith. When the sun passed its zenith, he rode to 'Arafah. In our era, stopping at Namirah is difficult, so there is no blame on a person going from Mina to 'Arafah without stopping at Namirah, and he stops there at 'Arafah. When the sun passes its zenith, he prays Zuhr and 'Asr combined and shortened, following the Messenger of Allah (peace and blessings be upon him and his family). When the sun passed its zenith at Namirah, the Prophet (peace and blessings be upon him) ordered his camel to be saddled for him, then he came to the bottom of the valley -the bottom of 'Urnah - and stopped there and delivered a great, eloquent sermon which the scholars explained and derived benefits from. Then the call to prayer was made -Meaning: he ordered that the call be made - so he prayed Zuhr, then he prayed 'Asr shortened and combined, then he rode, peace and blessings be upon him, until he reached the standing place he chose to stand in, which is the end of 'Arafah on the eastern side,And the wisdom in that, and Allah knows best: as it was the custom of the Prophet (peace and blessings be upon him) to be among the last of the people to be a checker of their conditions and to help whoever among them needed help. For this reason, he did not stop at the beginning of 'Arafah near Makkah, but at the end of 'Arafah near the east. He stopped there,And he said: (I stood here, and all of 'Arafah is a standing place) and as if he, peace and blessings be upon him, is saying to the people: remain in your standing places, for all of 'Arafah is a standing place. A person stands in his place in 'Arafah and does not burden himself by intentionally going to the mountain -Mount 'Arafah - due to the severe hardship in our era, and perhaps he would be lost from his people and be greatly tired. And if the Messenger of Allah (peace and blessings be upon him) indicates to the people to remain in their standing places, this is from the grace of Allah: (I stood here, and all of 'Arafah is a standing place) He stands, and it is not a condition for that that he be standing on his feet, but he devotes himself to supplication, remembrance, and reciting the Qur'an and the like until the sun sets. When the sun sets, he rides heading to Muzdalifah, until he reaches Muzdalifah and prays Maghrib and 'Isha' combined and shortened, and the one that is shortened is 'Isha' as is known. Then he remains there until the dawn appears. When the dawn becomes clear, he prays Fajr. Here he prays the rawatib of Fajr then Fajr; because the rawatib of Fajr is prescribed in travel and residence. When he has prayed and done the prescribed dhikr after the prayer, he devotes himself to supplication, remembrance, and seeking forgiveness until it becomes very light. When it becomes very light, he departs from Muzdalifah to Mina before the sun rises. When he reaches Mina, the first thing he begins with is stoning the Pillar of the Camel with seven pebbles in succession, saying Allahu Akbar with each pebble: Allahu Akbar, Allahu Akbar, until he completes the seven. Let his stoning of the pillars be before he sets up his camp if possible, otherwise when it is facilitated, and praise be to Allah; because the Prophet (peace and blessings be upon him) stoned the Pillar of the Camel on the day of 'Id before he set up his camp. He stoned it while on his camel with seven pebbles, then he proceeds to the place of slaughter -Meaning: to the place of sacrifice - and he slaughters the hady: a sheep for one person, and a cow or a camel for seven people. Then he shaves his head, and shaving is better than shortening; because the Prophet (peace and blessings be upon him and his family) supplicated for those who shave,So he said: (O Allah, have mercy on those who shave, or he said: O Allah, forgive those who shave, three times,They said: and those who shorten?He said: and those who shorten) and with that the first exit from ihram is achieved, and nothing remains upon him of the prohibitions of ihram except women only. He wears his clothes, applies perfume, and descends to Makkah and performs tawaf and sa'y, and this tawaf is the tawaf of Hajj and is called Tawaf al-Ifadah. He performs sa'y between al-Safa and al-Marwah for Hajj as well. Then he returns to Mina and prays Zuhr there shortened without combining, and remains there until the second day, which is the eleventh. When the sun passes its zenith, he stones the three pillars, each with seven pebbles in succession, saying Allahu Akbar with each pebble. When he stones the first pillar, he stands facing the qiblah raising his hands supplicating to Allah the Exalted with a long supplication. And likewise when he stones the second. But when he stones the third, which is the Pillar of the Camel, he does not stand after it, neither on the day of 'Id nor on any other day. He remains staying in Mina night and day. When it is the twelfth day, he stones the three pillars after the sun passes its zenith, and with that Hajj is completed for whoever wants to hasten.
And whoever wants to delay, let him remain until the thirteenth day, and stone the three pillars on the thirteenth day as he stoned them on the two previous days, and with that Hajj is completed for everyone.
When he wants to travel from Makkah to his family, it is obligatory for him to perform the farewell tawaf seven circuits in his ordinary clothes and without sa'y. The farewell tawaf is not obligatory on the menstruating woman nor on the woman with post-natal bleeding, and with that Hajj is completed.
And it is not a condition of Hajj nor among the complements of Hajj to go to al-Madinah; because going to al-Madinah is an independent recommended practice with no relation to Hajj. If he wishes, he goes to al-Madinah for the Prophet's Mosque, and if he wishes, he delays it to another time.
And the important thing is that it must be understood that there is no connection between Hajj and visiting the Prophet's Mosque. Each of them is separate from the other. But the scholars, may Allah have mercy on them, mention them in one place in the books of fiqh; because at that time it was difficult to travel independently to the Prophet's Mosque due to the distance of homes and the danger of travel and the severe hardship. So they made visiting the Prophet's Mosque attached to Hajj, otherwise there is no relation.
With this, Hajj is ended, and here are issues: