The Manner 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, and upon his family and his Companions, and upon those who follow them with excellence until the Day of Judgment.
To proceed: This is the ninety-ninth meeting of the meetings called (The Open Door), which take place every Thursday, and this Thursday is the sixteenth of the month of Dhul-Qa'dah in the year (1419 AH).
We begin this meeting by speaking about the manner of Hajj and 'Umrah; because the previous meeting was about the conditions for the obligation of Hajj, whereas this meeting we will dedicate to the manner of Hajj and 'Umrah.
When a person reaches the miqat, he has a choice between three types of Hajj: tamattu', qiran, and ifrad.
Tamattu': It is that he enters the state of ihram for 'Umrah in the months of Hajj and completes it, so when it is the eighth day, he enters the state of ihram for Hajj, and the matter of 'Umrah has been discussed previously.
Qiran: That he enters the state of ihram for both Hajj and 'Umrah together,From the time he enters the state of ihram from the miqat, he says: Labbaik 'Umran wa Hajjan.
And Ifrad: That he enters the state of ihram for Hajj alone,So he says at the miqat: saying, "Labbaik Hajjan."
And the one performing qiran and the one performing ifrad are the same in the actions: He enters the state of ihram from the miqat and does not exit it until the Day of 'Eid, but each person differs from the other in that the one performing qiran gets a Hajj and an 'Umrah, while the one performing ifrad has only a Hajj, and the one performing qiran has to offer a sacrificial animal, while the one performing ifrad does not have to offer a sacrificial animal.
We are now speaking about the Hajj: When it is the eighth day, the person enters the state of ihram for Hajj from the place where he is; if he is in Makkah, then from Makkah, and if he is in Mina, then from Mina, and if he is in any place, he enters the state of ihram from his place, and he takes a bath, applies perfume, and wears the clothes of ihram as he did for the 'Umrah,But he says: saying, "Labbaik Hajjan."
So when he has entered the state of ihram from the place where he is, he goes out to Mina, so he stays there from the mid-morning of the eighth day and prays there the Zuhr, 'Asr, Maghrib, 'Isha', and Fajr, shortened without combining them, so when the sun rises on the ninth day of Dhul-Hijjah, he departs for 'Arafah,He stays in a place called: Namirah, if this is facilitated for him until the sun sets, if it is not facilitated, let him continue his journey to 'Arafah and stay in his place, so when the sun sets, he prays the Zuhr and 'Asr combined and shortened with one adhan and two iqamahs, and it is recommended that he prays with the imam in the Namirah Mosque if it is facilitated, if it is not facilitated, let him listen to the sermon, and listening to the sermon in our current time is easy, and praise be to Allah, he only has to turn on the radio and listen to the sermon as if he is under the pulpit, so when the imam finishes the sermon and he is in his tent, he calls the adhan for the Zuhr prayer, then he prays the Zuhr two rak'ahs, then the 'Asr two rak'ahs, and after this, he devotes himself to supplication, remembrance, and reciting the Qur'an, and it is known that a person needs to eat, so let him eat, and let him intend with this eating to strengthen himself for remembrance and obedience, so this eating becomes an act of drawing near to Allah (Mighty and Majestic), then perhaps he also needs to sleep; because the souls are now weak and the determination is weak, perhaps he will not be able to remain supplicating until the sun sets, so let him sleep and there is no blame on him, and let him intend with his sleep to shake off the previous fatigue and renew strength for what follows, so he uses this sleep to help him with remembrance and supplication, then at the end of the day, let nothing occupy him except supplication and remembrance, perhaps a person -also- gets tired of remembrance or supplication, so let him adopt a method that facilitates the matter for him, let him take the mushaf and read, so when he passes a verse of mercy, he asks, and when he passes a verse of warning, he seeks refuge, and when he passes a verse of glorification, he glorifies, and the Qur'an is all either warning or promise or glorification or rulings, so this is what helps him with remembrance and supplication at this time, so let him do this, not on the basis that he draws near to Allah the Exalted with the Qur'an at this time, no.
Rather, on the basis that he uses it to help him with remembrance and supplication until the sun sets, and let him strive in supplication and persisting with Allah (Mighty and Majestic) on this day; for the Prophet (peace and blessings be upon him) stood raising his hands facing the qiblah until the sun set.
So when the sun sets, he departs for Muzdalifah reciting the talbiyah, so when he arrives there, he stays there and prays the Maghrib and 'Isha' combined and shortened, in which of the two prayers is the shortening? The 'Isha', so the Maghrib is not shortened, so he prays them combined, and he spends the night there, and he does not keep this night alive with prayer or Qur'an or remembrance, rather the sunnah is that he sleeps to give his body rest; because he was tired in what came before and will be tired in what follows, so he gives his body rest, so when the Fajr breaks, he prays the Fajr early, in this night he prays the witr with the 'Isha', or if it is his habit that he stands in the last part of the night, he delays it to the last part of the night; because the Prophet (peace and blessings be upon him) did not leave the witr whether resident or traveling, and even though the witr was not mentioned in the hadith of Jabir (may Allah be pleased with him), but the non-mention does not indicate non-occurrence as long as we have a rule from the guidance of the Messenger (peace and blessings be upon him): that he did not leave the witr whether resident or traveling, this includes this night, so when the Fajr breaks, he calls the adhan and prays the sunnah of the Fajr, then he prays the Fajr prayer, then he remains in his place supplicating to Allah (Blessed and Exalted is He) until it becomes very light until the lightening is clearly distinguished, if it is facilitated for him to stand at al-Mash'ar, this is what is required, otherwise in his place, then he departs from Muzdalifah heading to Mina, and he does not stop except at the Jamrat al-Aqabah; because the Prophet (peace and blessings be upon him) when he departed from Muzdalifah did not pitch his tent until he stoned the Jamrat al-Aqabah, so he begins first with stoning the Jamrat al-Aqabah.
The scholars said: And stoning the Jamrat al-Aqabah with respect to Mina is like the prayer of the two rak'ahs with respect to entering the mosque, for this reason they call it the greeting of Mina, he stons it with seven pebbles,He says takbir with every pebble, whenever he stons he says: Allahu Akbar, and if he wishes, he says takbir with the stoning, and if he wishes, he says takbir before the stoning then he stons, the matter in this is broad, the important thing is that he says takbir with every pebble.
And from where does he take the pebbles? He takes them from any place, and it is not recommended that he intends to take them from Muzdalifah; because the Prophet (peace and blessings be upon him) did not take them from Muzdalifah and did not order to take them from Muzdalifah, he takes them from where he wishes, either from his path while he is going to the pillar, or from near the pillar, and Ibn Hazm (may Allah have mercy on him) mentioned in his book of rituals that the Prophet (peace and blessings be upon him) ordered Ibn 'Abbas to pick up pebbles for him while he was standing at the Jamrat al-Aqabah.
And as for the recommendation of taking the pebbles from Muzdalifah, there is no evidence for it,However, some of the Salaf said: It is recommended that he take from Muzdalifah in order not to be prevented from starting the stoning from the time he arrives at Mina -Meaning: That it may not be possible for a person to obtain the pebbles from the time he arrives at Mina - but it is not a sunnah, so he stons the Jamrat al-Aqabah with seven pebbles saying takbir with every pebble, then he turns away and slaughters the sacrificial animal, then he shaves his head and wears the clothes and applies perfume, and everything from the prohibitions of ihram becomes permissible for him except women.
Then he goes down to Makkah and performs the Tawaf al-Ifadah and performs the Sa'y of Hajj, and the Tawaf al-Ifadah is the Tawaf of Hajj and it is a pillar in Hajj, and when he performs the Tawaf and the Sa'y after doing what was mentioned, everything becomes permissible for him even women.
Where does he pray the Zuhr? If it is facilitated for him to pray in Makkah after he performs the Tawaf and the Sa'y, this is better, and if it is not facilitated, he prays in any place;As the Prophet (peace and blessings be upon him) and his family said: (I have made the entire earth for me a mosque and a place of purification) then he returns to Mina and spends the night of the eleventh there, so when the sun sets on the eleventh day, he stons the three pillars: the first, the middle, and the Aqabah, he stons the first with seven pebbles in succession saying takbir with every pebble, then he moves forward a little so that the pebbles do not hit him and he is not harmed by the crowd, and he stands facing the qiblah raising his hands supplicating to Allah the Exalted with a long supplication, then he stons the middle like the first and stands after it and supplicates, then he stons the Aqabah with seven pebbles and says takbir with every pebble in all of them and does not stand after it, he turns away to his tent, and he spends the night of the twelfth, so when the sun sets on the twelfth day, he stons the three pillars as he stoned them on the day before, then if he wishes, he hastens and leaves Mina, and if he wishes, he remains until the third day, he spends the night of the thirteenth in Mina and stons the pillars on the thirteenth day after the sun sets as he stoned them on the two days before it.
And with this, the Hajj is completed, so if he wants to return to his country, he must perform the Tawaf of Farewell; because the Prophet (peace and blessings be upon him) ordered that the last thing a person does is the Tawaf around the House, so he performs the Tawaf of Farewell and does not stay after it, but he turns away to his country, this is a summary of the manner of Hajj.
To proceed: This is the ninety-ninth meeting of the meetings called (The Open Door), which take place every Thursday, and this Thursday is the sixteenth of the month of Dhul-Qa'dah in the year (1419 AH).
We begin this meeting by speaking about the manner of Hajj and 'Umrah; because the previous meeting was about the conditions for the obligation of Hajj, whereas this meeting we will dedicate to the manner of Hajj and 'Umrah.
When a person reaches the miqat, he has a choice between three types of Hajj: tamattu', qiran, and ifrad.
Tamattu': It is that he enters the state of ihram for 'Umrah in the months of Hajj and completes it, so when it is the eighth day, he enters the state of ihram for Hajj, and the matter of 'Umrah has been discussed previously.
Qiran: That he enters the state of ihram for both Hajj and 'Umrah together,From the time he enters the state of ihram from the miqat, he says: Labbaik 'Umran wa Hajjan.
And Ifrad: That he enters the state of ihram for Hajj alone,So he says at the miqat: saying, "Labbaik Hajjan."
And the one performing qiran and the one performing ifrad are the same in the actions: He enters the state of ihram from the miqat and does not exit it until the Day of 'Eid, but each person differs from the other in that the one performing qiran gets a Hajj and an 'Umrah, while the one performing ifrad has only a Hajj, and the one performing qiran has to offer a sacrificial animal, while the one performing ifrad does not have to offer a sacrificial animal.
We are now speaking about the Hajj: When it is the eighth day, the person enters the state of ihram for Hajj from the place where he is; if he is in Makkah, then from Makkah, and if he is in Mina, then from Mina, and if he is in any place, he enters the state of ihram from his place, and he takes a bath, applies perfume, and wears the clothes of ihram as he did for the 'Umrah,But he says: saying, "Labbaik Hajjan."
So when he has entered the state of ihram from the place where he is, he goes out to Mina, so he stays there from the mid-morning of the eighth day and prays there the Zuhr, 'Asr, Maghrib, 'Isha', and Fajr, shortened without combining them, so when the sun rises on the ninth day of Dhul-Hijjah, he departs for 'Arafah,He stays in a place called: Namirah, if this is facilitated for him until the sun sets, if it is not facilitated, let him continue his journey to 'Arafah and stay in his place, so when the sun sets, he prays the Zuhr and 'Asr combined and shortened with one adhan and two iqamahs, and it is recommended that he prays with the imam in the Namirah Mosque if it is facilitated, if it is not facilitated, let him listen to the sermon, and listening to the sermon in our current time is easy, and praise be to Allah, he only has to turn on the radio and listen to the sermon as if he is under the pulpit, so when the imam finishes the sermon and he is in his tent, he calls the adhan for the Zuhr prayer, then he prays the Zuhr two rak'ahs, then the 'Asr two rak'ahs, and after this, he devotes himself to supplication, remembrance, and reciting the Qur'an, and it is known that a person needs to eat, so let him eat, and let him intend with this eating to strengthen himself for remembrance and obedience, so this eating becomes an act of drawing near to Allah (Mighty and Majestic), then perhaps he also needs to sleep; because the souls are now weak and the determination is weak, perhaps he will not be able to remain supplicating until the sun sets, so let him sleep and there is no blame on him, and let him intend with his sleep to shake off the previous fatigue and renew strength for what follows, so he uses this sleep to help him with remembrance and supplication, then at the end of the day, let nothing occupy him except supplication and remembrance, perhaps a person -also- gets tired of remembrance or supplication, so let him adopt a method that facilitates the matter for him, let him take the mushaf and read, so when he passes a verse of mercy, he asks, and when he passes a verse of warning, he seeks refuge, and when he passes a verse of glorification, he glorifies, and the Qur'an is all either warning or promise or glorification or rulings, so this is what helps him with remembrance and supplication at this time, so let him do this, not on the basis that he draws near to Allah the Exalted with the Qur'an at this time, no.
Rather, on the basis that he uses it to help him with remembrance and supplication until the sun sets, and let him strive in supplication and persisting with Allah (Mighty and Majestic) on this day; for the Prophet (peace and blessings be upon him) stood raising his hands facing the qiblah until the sun set.
So when the sun sets, he departs for Muzdalifah reciting the talbiyah, so when he arrives there, he stays there and prays the Maghrib and 'Isha' combined and shortened, in which of the two prayers is the shortening? The 'Isha', so the Maghrib is not shortened, so he prays them combined, and he spends the night there, and he does not keep this night alive with prayer or Qur'an or remembrance, rather the sunnah is that he sleeps to give his body rest; because he was tired in what came before and will be tired in what follows, so he gives his body rest, so when the Fajr breaks, he prays the Fajr early, in this night he prays the witr with the 'Isha', or if it is his habit that he stands in the last part of the night, he delays it to the last part of the night; because the Prophet (peace and blessings be upon him) did not leave the witr whether resident or traveling, and even though the witr was not mentioned in the hadith of Jabir (may Allah be pleased with him), but the non-mention does not indicate non-occurrence as long as we have a rule from the guidance of the Messenger (peace and blessings be upon him): that he did not leave the witr whether resident or traveling, this includes this night, so when the Fajr breaks, he calls the adhan and prays the sunnah of the Fajr, then he prays the Fajr prayer, then he remains in his place supplicating to Allah (Blessed and Exalted is He) until it becomes very light until the lightening is clearly distinguished, if it is facilitated for him to stand at al-Mash'ar, this is what is required, otherwise in his place, then he departs from Muzdalifah heading to Mina, and he does not stop except at the Jamrat al-Aqabah; because the Prophet (peace and blessings be upon him) when he departed from Muzdalifah did not pitch his tent until he stoned the Jamrat al-Aqabah, so he begins first with stoning the Jamrat al-Aqabah.
The scholars said: And stoning the Jamrat al-Aqabah with respect to Mina is like the prayer of the two rak'ahs with respect to entering the mosque, for this reason they call it the greeting of Mina, he stons it with seven pebbles,He says takbir with every pebble, whenever he stons he says: Allahu Akbar, and if he wishes, he says takbir with the stoning, and if he wishes, he says takbir before the stoning then he stons, the matter in this is broad, the important thing is that he says takbir with every pebble.
And from where does he take the pebbles? He takes them from any place, and it is not recommended that he intends to take them from Muzdalifah; because the Prophet (peace and blessings be upon him) did not take them from Muzdalifah and did not order to take them from Muzdalifah, he takes them from where he wishes, either from his path while he is going to the pillar, or from near the pillar, and Ibn Hazm (may Allah have mercy on him) mentioned in his book of rituals that the Prophet (peace and blessings be upon him) ordered Ibn 'Abbas to pick up pebbles for him while he was standing at the Jamrat al-Aqabah.
And as for the recommendation of taking the pebbles from Muzdalifah, there is no evidence for it,However, some of the Salaf said: It is recommended that he take from Muzdalifah in order not to be prevented from starting the stoning from the time he arrives at Mina -Meaning: That it may not be possible for a person to obtain the pebbles from the time he arrives at Mina - but it is not a sunnah, so he stons the Jamrat al-Aqabah with seven pebbles saying takbir with every pebble, then he turns away and slaughters the sacrificial animal, then he shaves his head and wears the clothes and applies perfume, and everything from the prohibitions of ihram becomes permissible for him except women.
Then he goes down to Makkah and performs the Tawaf al-Ifadah and performs the Sa'y of Hajj, and the Tawaf al-Ifadah is the Tawaf of Hajj and it is a pillar in Hajj, and when he performs the Tawaf and the Sa'y after doing what was mentioned, everything becomes permissible for him even women.
Where does he pray the Zuhr? If it is facilitated for him to pray in Makkah after he performs the Tawaf and the Sa'y, this is better, and if it is not facilitated, he prays in any place;As the Prophet (peace and blessings be upon him) and his family said: (I have made the entire earth for me a mosque and a place of purification) then he returns to Mina and spends the night of the eleventh there, so when the sun sets on the eleventh day, he stons the three pillars: the first, the middle, and the Aqabah, he stons the first with seven pebbles in succession saying takbir with every pebble, then he moves forward a little so that the pebbles do not hit him and he is not harmed by the crowd, and he stands facing the qiblah raising his hands supplicating to Allah the Exalted with a long supplication, then he stons the middle like the first and stands after it and supplicates, then he stons the Aqabah with seven pebbles and says takbir with every pebble in all of them and does not stand after it, he turns away to his tent, and he spends the night of the twelfth, so when the sun sets on the twelfth day, he stons the three pillars as he stoned them on the day before, then if he wishes, he hastens and leaves Mina, and if he wishes, he remains until the third day, he spends the night of the thirteenth in Mina and stons the pillars on the thirteenth day after the sun sets as he stoned them on the two days before it.
And with this, the Hajj is completed, so if he wants to return to his country, he must perform the Tawaf of Farewell; because the Prophet (peace and blessings be upon him) ordered that the last thing a person does is the Tawaf around the House, so he performs the Tawaf of Farewell and does not stay after it, but he turns away to his country, this is a summary of the manner of Hajj.