Now, he says: If the one performing sa'y interrupts his sa'y in the middle of the fourth lap due to the need to pray, does he repeat the fourth lap from the beginning, or not, or from the middle?
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The questioner : Now, he says: If the one performing sa'y interrupts his sa'y in the middle of the fourth lap due to the need to pray, does he repeat the fourth lap from the beginning, or not, or from the middle? Tariq al-Barish, yes, if the one performing the lap interrupts it, whether in tawaf or in sa'y, in a way that permits him to continue afterwards, he starts from the place where he interrupted it, and he is not required to repeat the lap.
The questioner : ... .
The Shaykh : Whether it is half, a quarter, or anything else, even in tawaf, for example, if the iqamah is called and he is at the door of the Ka'bah, then when he finishes the prayer, he starts from the door of the Ka'bah; he is not required to start from the Black Stone, because there is no evidence for the invalidation of what preceded.
The questioner : He says: If the pilgrim performs sa'y and ascends to al-Safa and al-Marwah, is it a condition to see the House? And if he performs sa'y, yes?
The answer is no, it is not a condition, but Jabir said, "until he saw the House," we only explain the extent of its elevation, and if he and his wife perform sa'y, and he and his wife reach the green flag, should he walk briskly (raml) with his wife with him? What do you say?
The students: He does not walk briskly.
The Shaykh : He does not walk briskly, especially in the days of the seasons and the crowds, because if he walks briskly, he will cause them harm, and we say in the time of the seasons and the crowds, this is if it is possible for him to walk briskly, but if it is not possible, he does not walk briskly at all, but here there is a problem, if the basis of our sa'y is between the two flags.
The questioner : Praise be to Allah.
The Shaykh : May Allah have mercy on you.
For the sake of the sa'y of Umm Isma'il, and she is a woman, so why do we not say that women also perform sa'y? Is it clear? Or is it not clear? There is a problem.
The questioner : It is not a problem.
The Shaykh : No, there is a problem in it, because if the basis of our sa'y, do you remember the case of a woman who performed sa'y, so why do we not say that women are even more entitled to follow her example? We say because, ah?
The questioner : ... .
The Shaykh : Yes, we say, now, the answer is from two aspects: First: that Umm Isma'il performed sa'y alone, there were no men with her, and secondly: that some scholars, like Ibn al-Mundhir, reported the consensus that a woman does not walk briskly in tawaf, and does not perform sa'y between the two flags, and at that time, the analogy is not valid, first: because it is an analogy with a difference, and secondly: it contradicts the consensus if it is correct, now, yes.
The questioner : We mentioned that the basis of the prescription of sa'y is what Umm Isma'il (peace be upon her) did, so do we say that what was the basis of the prescription for a woman, it is prescribed for a woman to perform sa'y briskly between the two green flags?
The Shaykh : We answered this, now.
The questioner : And this is a very small paper, Abd al-Razzaq, al-Bukhari, why, why? What? Why did we say that one does not supplicate after the third takbir when he ascends al-Safa?
The Shaykh : Yes, because the hadith of Jabir said: "Then he supplicated between them," and it did not say "then he supplicated after that."
The questioner : ... .
The Shaykh : Huh? How?
The questioner : The supplication of al-Marwah.
The Shaykh : Like al-Safa.
The questioner : ... .
The Shaykh : Yes, that is correct.
The questioner : He says: A man entered the state of ihram for Hajj alone (ifrad), then he performed the arrival tawaf, then he wanted to perform sa'y with the sa'y of Hajj, and he was informed that tamattu' is better, so he performed sa'y with the intention of 'Umrah, and he cut his hair and exited the state of ihram, knowing that, that in the tawaf he intended, he intended the arrival tawaf, so is his 'Umrah valid?
The Shaykh : The answer is yes, even if he performed tawaf and sa'y, and after the sa'y he was told that tamattu' is better, so he cut his hair and exited the state of ihram, this is what the Prophet (peace and blessings be upon him) ordered his Companions to do, except those who brought sacrificial animals, except those who brought sacrificial animals.
The questioner : If he intended after the tawaf?
The Shaykh : Yes, it does not harm, yes.
The questioner : Who has bequests for sacrifices, and the money is a lot, so does he buy a camel or a sheep? Knowing that the one who made the bequest did not specify a number? And what is the answer if he specified? What is done with the remaining money? Abdullah.
The Shaykh : He buys one 'Id sacrifice from the sheep, and the rest he puts in good deeds if the increase continues every year, but if it exists in one year and is absent in another year, he sends the rest.
And he?
The questioner : ... .
The Shaykh : Be patient, ... on this question,
The questioner : ... .
The Shaykh : No, I do not know about zakah, because he does not have wealth,
The questioner : A man performed sa'y like, a man performed sa'y, for example, he started, he started with al-Safa and returns from al-Marwah, he considers it one lap and he is ignorant, is his sa'y permissible?
Abd al-Malik, may Allah make you happy.
The Shaykh : Yes, it is permissible, we take the seven laps and the rest is for him, Allah will reward him for the effort, yes, although Ibn al-Qayyim (may Allah have mercy on him) mentioned that some scholars misunderstood this and thought that sa'y is a complete circuit, so according to this, he performs fourteen laps, and it has become famous among the students that this is from Ibn Hazm, and it is not so, and what is from Ibn Hazm is that walking briskly (raml) is only in the first three laps of sa'y like in tawaf, and the reason for his misunderstanding (may Allah have mercy on him) is that he did not perform Hajj, Ibn Hazm, yes? And the person who does not perform Hajj does not imagine it, Hajj as it may be, and the wonder is that he did not perform Hajj and spoke about the rulings of Hajj in the best way of speaking, from the scholars who performed Hajj, yes? And it is not strange for the great scholars, here is the Shaykh al-Islam did not marry, and when he spoke about what concerns women and their interaction and other things, I said this is from the married, yes, the paper is finished now,
The questioner : ... .
The Shaykh : The last lesson, what does not contradict, what does not contradict, what does not harm, what does not harm, a minute. Yes.
The questioner : The one who performs tamattu' who brought the sacrificial animal, what is the difference between the one who performs qiran.
The Shaykh : The difference between him and the one who performs qiran is that the one who performs qiran is sufficient with one tawaf and one sa'y, and the one who performs tamattu' must perform two tawafs and two sa'ys.
The questioner : And for this reason, the one who departs, the sick person whose recovery is not expected ... and if this increase is not ... .
The Shaykh : There is no harm, the guardian gives it to him.
The questioner : Or takes it.
The Shaykh : Who?
The questioner : The agent.
The Shaykh : For him, for him, meaning, pay attention to this issue, I told a man, "Perform Hajj with this thousand," and I told another, "Perform Hajj from this thousand," so the first one has the whole thousand even if he performed Hajj with half of it, and the second one does not exceed what he spent, because I told him, "Perform Hajj from this thousand," yes?
The questioner : The question from a little while ago, he says: If the increase lasts long?
The Shaykh : This is Abdullah Salim's question?
The questioner : Yes,
The Shaykh : This is in what the endowment (waqf) has increased.
The questioner : The endowment?
The Shaykh : The endowment, a person endowed and said, "An 'Id sacrifice is to be paid out from its produce," and the increase is consistent every year, so this increase we spend it in the ways of good, we do not leave it idle, but if it comes one year and does not come the next year, then we distribute it out of fear of falling short in the coming years.
The questioner : Is there zakah in it, O Shaykh?
The Shaykh : There is no zakah in it.
The questioner : If he said, O Shaykh, zakah of the wealth ... .
The Shaykh : We say: We said that the barrier (sutrah) in tawaf is obligatory, and in sa'y it is not obligatory, because they say tawaf is a prayer, and the Messenger (peace and blessings be upon him) said: and he did not say between al-Safa and al-Marwah, Sahih Muslim 1347.
The questioner : ... .
The Shaykh :Sahih Muslim 1347 Correct,
The questioner : It is not valid as a marfu' hadith.
The Shaykh : This is only this is what weakens it as a marfu' hadith, did you understand? And I told you, I said it is not possible for a person to take off his clothes and perform tawaf, and perform sa'y between al-Safa and al-Marwah, but there may be a tear in the 'awrah that I do not feel, or there may be a light garment on him, how much time has passed?
The right hand is more entitled than the left, yes?
The questioner : O Shaykh, may Allah preserve you, you mentioned in the loyalty (muwala) that ... that the correct view regarding the condition of continuity (muwala) in sa'y.
The Shaykh : Yes.
The questioner : ... in the action of the Messenger (peace and blessings be upon him) and the saying ... .
The Shaykh : Yes.
The questioner : Now, O Shaykh, is it not possible that we do what we also did in tawaf, that the apparent action of the Messenger (peace and blessings be upon him) is that he performed tawaf, he performed sa'y, I mean regarding purity in sa'y, that the apparent action of the Messenger (peace and blessings be upon him) is that he performed sa'y and tawaf.
The Shaykh : Yes, so we say it is better.
The questioner : It is a condition.
The Shaykh : No, because we did not make purity a condition in tawaf, let alone in sa'y, according to the stronger opinion, as for the difference between them according to those who say that purity is a condition in tawaf but not in sa'y, the difference is that they used as evidence for tawaf his saying:
The questioner : O Shaykh, may Allah reward you, if in tawaf the iqamah is called, and he prays an obligatory prayer, does it suffice for the two rak'ahs of tawaf?
The Shaykh : What do you say? Does the obligatory prayer suffice for the two rak'ahs of tawaf or not? The scholars differed on this, if it is said that the meaning is to establish a prayer after tawaf, like the greeting of the mosque, then it suffices, and if it is said that it is an independent prayer that is required, then it does not suffice, and the precaution is to pray the two rak'ahs.
The questioner : ... he made purity a condition in tawaf, we said, what is the benefit of your speech?
The Shaykh : Yes?
The questioner : What is the benefit of your speech?
The Shaykh : Whose speech?
The questioner : ... .
The Shaykh : He holds this opinion, because he holds this opinion as other scholars hold it.
The questioner : ... .
The Shaykh : Yes?
The questioner : ... .
The Shaykh : This means, on this assumption, it would not be valid, and not from Ibn 'Abbas, but for us to say, for example, that Ibn 'Abbas makes a mistake, this is possible, but the Prophet (peace and blessings be upon him) does not make a mistake in legislation.
The questioner : ... .
The Shaykh : Yes?
The questioner : ... .
The Shaykh : Do you allow? Pilgrims, but one, yes, now.
The questioner : Regarding the supplication after the two rak'ahs.
The Shaykh : After what?
The questioner : After the two rak'ahs?
The Shaykh : From where?
The questioner : The two rak'ahs of tawaf.
The Shaykh : Yes
The questioner : Is there a supplication after them?
The Shaykh : No.
The questioner : Or only in the tashahhud?
The Shaykh : Never. Until it becomes easy to lighten them, lightening the two rak'ahs behind the Maqam is better. The wisdom behind this is apparent: to clear the place for those who are more deserving of it than he is.
The questioner : ... They crowd the people, O Shaykh. They stand and make long supplications, and sit, and some of them are ignorant.
The Shaykh : Yes.
The questioner : Most of the people.
The Shaykh : All of this is from ignorance; it is all from ignorance. Now we find people standing at what is said to be the Well of Zamzam and making long supplications. Yes?
And by the way, some people told me today while we were at the College of Agriculture. Some people said: If, when he finishes the tawaf, from the prayer, he said to his companion: "May Allah accept it," haram, so the second one said: "May Allah accept it," jama' (together). Yes?
The questioner : There is no [word] in the first phrase.
The Shaykh : Huh?
The questioner : There is no [word] in the first phrase ... .
The Shaykh : There is no "May Allah accept it"? So I asked him what "haram" and "jama'" mean. Does "jama'" mean Muzdalifah? Because it is called Jama'. He said "jama'" means that you and I pray in the Haram. So the correct thing is to say "jama'an" (together). He also said, they asked me: if he performs wudu, he says "Zamzam." And what does "Zamzam" mean? It means we perform wudu from Zamzam or we drink from it.
The questioner : Companionship is better, if Allah wills,
The Shaykh : Companionship? Because they always take it as a habit, whenever they drink or whenever they pray.
The questioner : And it is a supplication, O Shaykh, meaning he supplicates for him that he performs wudu or drinks from Zamzam, and that he prays in the Haram,
The Shaykh : But making it a regular practice (rawatib) after the prayer without evidence is not correct.
The questioner : Touching the Black Stone, O Shaykh. Some scholars mentioned that touching the Black Stone is after the two rak'ahs of greeting the Sa'y. What is your opinion of this statement?
The Shaykh : Yes, this is not correct. How does one greet the Sa'y in a place that is not the Sa'y? Yes, if he were to touch al-Safa, we would say it is a greeting to the Sa'y. The Messenger of Allah (peace and blessings be upon him)
In any case, according to the opinion that wudu is a condition for tawaf, if he breaks his state of purity during it, he must go and perform wudu and start over from the beginning, just as if he broke his state of purity during prayer, because the state of impurity invalidates what came before. The state of impurity invalidates what came before.
The questioner : ... .
The Shaykh : Yes, yes, I am still of the opinion that purity from minor ritual impurity is not a condition. Yes, yes?
The questioner : Regarding the crowding of women at the Black Stone, O Shaykh?
The Shaykh : Regarding what?
The questioner : Regarding the Black Stone?
The Shaykh : The crowding of women at the Black Stone, yes?
The questioner : And they crowd the men, they mix with the men, meaning, and it is well known that this is prohibited. It is not from the Sunnah for women to touch the Black Stone. Is it obligatory upon them?
The Shaykh : It is no doubt that crowding at the Black Stone to the extent that you witness is contrary to the Sunnah. Those who crowd the Black Stone in this manner, is there humility and presence of mind in their hearts that they are establishing the remembrance of Allah? Never. Rather, we have seen among the ignorant people one who is in the obligatory prayer, who gets up and runs before the imam says the taslim. When we turn to look at him, he is in the middle of the path, in order to kiss the Black Stone, and he does not perform tawaf either. And kissing the Black Stone without tawaf is not prescribed, as far as we know, because kissing the Black Stone is among the recommended practices (sunnahs) of tawaf. But ignorance prevails over people; that is the problem.
The questioner : Regarding the women, O Shaykh?
The Shaykh : Women or non-women? Even non-women should not crowd in this manner. Yes?
The questioner : Regarding, O Shaykh, the absolute hady (sacrificial animal). When the Messenger of Allah (peace and blessings be upon him) shared 'Ali (may Allah be pleased with him) with him in the hady, what happened? Did he say ...? Do we take from this that a person may share with others without a specific limit?
The Shaykh : Yes, but it is well known that the Prophet (peace and blessings be upon him) was only obligated in his qiran to one hady, and the rest was voluntary. So likewise, what he shared with 'Ali ibn Abi Talib, it appears that he shared with him only the amount that was obligatory upon him.
The questioner : ... .
The Shaykh : Whether it is half, a quarter, or anything else, even in tawaf, for example, if the iqamah is called and he is at the door of the Ka'bah, then when he finishes the prayer, he starts from the door of the Ka'bah; he is not required to start from the Black Stone, because there is no evidence for the invalidation of what preceded.
The questioner : He says: If the pilgrim performs sa'y and ascends to al-Safa and al-Marwah, is it a condition to see the House? And if he performs sa'y, yes?
The answer is no, it is not a condition, but Jabir said, "until he saw the House," we only explain the extent of its elevation, and if he and his wife perform sa'y, and he and his wife reach the green flag, should he walk briskly (raml) with his wife with him? What do you say?
The students: He does not walk briskly.
The Shaykh : He does not walk briskly, especially in the days of the seasons and the crowds, because if he walks briskly, he will cause them harm, and we say in the time of the seasons and the crowds, this is if it is possible for him to walk briskly, but if it is not possible, he does not walk briskly at all, but here there is a problem, if the basis of our sa'y is between the two flags.
The questioner : Praise be to Allah.
The Shaykh : May Allah have mercy on you.
For the sake of the sa'y of Umm Isma'il, and she is a woman, so why do we not say that women also perform sa'y? Is it clear? Or is it not clear? There is a problem.
The questioner : It is not a problem.
The Shaykh : No, there is a problem in it, because if the basis of our sa'y, do you remember the case of a woman who performed sa'y, so why do we not say that women are even more entitled to follow her example? We say because, ah?
The questioner : ... .
The Shaykh : Yes, we say, now, the answer is from two aspects: First: that Umm Isma'il performed sa'y alone, there were no men with her, and secondly: that some scholars, like Ibn al-Mundhir, reported the consensus that a woman does not walk briskly in tawaf, and does not perform sa'y between the two flags, and at that time, the analogy is not valid, first: because it is an analogy with a difference, and secondly: it contradicts the consensus if it is correct, now, yes.
The questioner : We mentioned that the basis of the prescription of sa'y is what Umm Isma'il (peace be upon her) did, so do we say that what was the basis of the prescription for a woman, it is prescribed for a woman to perform sa'y briskly between the two green flags?
The Shaykh : We answered this, now.
The questioner : And this is a very small paper, Abd al-Razzaq, al-Bukhari, why, why? What? Why did we say that one does not supplicate after the third takbir when he ascends al-Safa?
The Shaykh : Yes, because the hadith of Jabir said: "Then he supplicated between them," and it did not say "then he supplicated after that."
The questioner : ... .
The Shaykh : Huh? How?
The questioner : The supplication of al-Marwah.
The Shaykh : Like al-Safa.
The questioner : ... .
The Shaykh : Yes, that is correct.
The questioner : He says: A man entered the state of ihram for Hajj alone (ifrad), then he performed the arrival tawaf, then he wanted to perform sa'y with the sa'y of Hajj, and he was informed that tamattu' is better, so he performed sa'y with the intention of 'Umrah, and he cut his hair and exited the state of ihram, knowing that, that in the tawaf he intended, he intended the arrival tawaf, so is his 'Umrah valid?
The Shaykh : The answer is yes, even if he performed tawaf and sa'y, and after the sa'y he was told that tamattu' is better, so he cut his hair and exited the state of ihram, this is what the Prophet (peace and blessings be upon him) ordered his Companions to do, except those who brought sacrificial animals, except those who brought sacrificial animals.
The questioner : If he intended after the tawaf?
The Shaykh : Yes, it does not harm, yes.
The questioner : Who has bequests for sacrifices, and the money is a lot, so does he buy a camel or a sheep? Knowing that the one who made the bequest did not specify a number? And what is the answer if he specified? What is done with the remaining money? Abdullah.
The Shaykh : He buys one 'Id sacrifice from the sheep, and the rest he puts in good deeds if the increase continues every year, but if it exists in one year and is absent in another year, he sends the rest.
And he?
The questioner : ... .
The Shaykh : Be patient, ... on this question,
The questioner : ... .
The Shaykh : No, I do not know about zakah, because he does not have wealth,
The questioner : A man performed sa'y like, a man performed sa'y, for example, he started, he started with al-Safa and returns from al-Marwah, he considers it one lap and he is ignorant, is his sa'y permissible?
Abd al-Malik, may Allah make you happy.
The Shaykh : Yes, it is permissible, we take the seven laps and the rest is for him, Allah will reward him for the effort, yes, although Ibn al-Qayyim (may Allah have mercy on him) mentioned that some scholars misunderstood this and thought that sa'y is a complete circuit, so according to this, he performs fourteen laps, and it has become famous among the students that this is from Ibn Hazm, and it is not so, and what is from Ibn Hazm is that walking briskly (raml) is only in the first three laps of sa'y like in tawaf, and the reason for his misunderstanding (may Allah have mercy on him) is that he did not perform Hajj, Ibn Hazm, yes? And the person who does not perform Hajj does not imagine it, Hajj as it may be, and the wonder is that he did not perform Hajj and spoke about the rulings of Hajj in the best way of speaking, from the scholars who performed Hajj, yes? And it is not strange for the great scholars, here is the Shaykh al-Islam did not marry, and when he spoke about what concerns women and their interaction and other things, I said this is from the married, yes, the paper is finished now,
The questioner : ... .
The Shaykh : The last lesson, what does not contradict, what does not contradict, what does not harm, what does not harm, a minute. Yes.
The questioner : The one who performs tamattu' who brought the sacrificial animal, what is the difference between the one who performs qiran.
The Shaykh : The difference between him and the one who performs qiran is that the one who performs qiran is sufficient with one tawaf and one sa'y, and the one who performs tamattu' must perform two tawafs and two sa'ys.
The questioner : And for this reason, the one who departs, the sick person whose recovery is not expected ... and if this increase is not ... .
The Shaykh : There is no harm, the guardian gives it to him.
The questioner : Or takes it.
The Shaykh : Who?
The questioner : The agent.
The Shaykh : For him, for him, meaning, pay attention to this issue, I told a man, "Perform Hajj with this thousand," and I told another, "Perform Hajj from this thousand," so the first one has the whole thousand even if he performed Hajj with half of it, and the second one does not exceed what he spent, because I told him, "Perform Hajj from this thousand," yes?
The questioner : The question from a little while ago, he says: If the increase lasts long?
The Shaykh : This is Abdullah Salim's question?
The questioner : Yes,
The Shaykh : This is in what the endowment (waqf) has increased.
The questioner : The endowment?
The Shaykh : The endowment, a person endowed and said, "An 'Id sacrifice is to be paid out from its produce," and the increase is consistent every year, so this increase we spend it in the ways of good, we do not leave it idle, but if it comes one year and does not come the next year, then we distribute it out of fear of falling short in the coming years.
The questioner : Is there zakah in it, O Shaykh?
The Shaykh : There is no zakah in it.
The questioner : If he said, O Shaykh, zakah of the wealth ... .
The Shaykh : We say: We said that the barrier (sutrah) in tawaf is obligatory, and in sa'y it is not obligatory, because they say tawaf is a prayer, and the Messenger (peace and blessings be upon him) said:
One does not perform tawaf around the House
لا يطوف بالبيتno naked person may circumambulate the House
لا يطوف بالبيت عريانThe questioner : ... .
The Shaykh :
no naked person may circumambulate the House
لا يطوف بالبيت عريانThe questioner : It is not valid as a marfu' hadith.
The Shaykh : This is only
Tawaf around the House is prayer
الطواف بالبيت صلاةThe right hand is more entitled than the left, yes?
The questioner : O Shaykh, may Allah preserve you, you mentioned in the loyalty (muwala) that ... that the correct view regarding the condition of continuity (muwala) in sa'y.
The Shaykh : Yes.
The questioner : ... in the action of the Messenger (peace and blessings be upon him) and the saying ... .
The Shaykh : Yes.
The questioner : Now, O Shaykh, is it not possible that we do what we also did in tawaf, that the apparent action of the Messenger (peace and blessings be upon him) is that he performed tawaf, he performed sa'y, I mean regarding purity in sa'y, that the apparent action of the Messenger (peace and blessings be upon him) is that he performed sa'y and tawaf.
The Shaykh : Yes, so we say it is better.
The questioner : It is a condition.
The Shaykh : No, because we did not make purity a condition in tawaf, let alone in sa'y, according to the stronger opinion, as for the difference between them according to those who say that purity is a condition in tawaf but not in sa'y, the difference is that they used as evidence for tawaf his saying:
Tawaf around the House is prayer
الطواف بالبيت صلاةThe questioner : O Shaykh, may Allah reward you, if in tawaf the iqamah is called, and he prays an obligatory prayer, does it suffice for the two rak'ahs of tawaf?
The Shaykh : What do you say? Does the obligatory prayer suffice for the two rak'ahs of tawaf or not? The scholars differed on this, if it is said that the meaning is to establish a prayer after tawaf, like the greeting of the mosque, then it suffices, and if it is said that it is an independent prayer that is required, then it does not suffice, and the precaution is to pray the two rak'ahs.
The questioner : ... he made purity a condition in tawaf, we said, what is the benefit of your speech?
The Shaykh : Yes?
The questioner : What is the benefit of your speech?
The Shaykh : Whose speech?
The questioner : ... .
The Shaykh : He holds this opinion, because he holds this opinion as other scholars hold it.
The questioner : ... .
The Shaykh : Yes?
The questioner : ... .
The Shaykh : This means, on this assumption, it would not be valid, and not from Ibn 'Abbas, but for us to say, for example, that Ibn 'Abbas makes a mistake, this is possible, but the Prophet (peace and blessings be upon him) does not make a mistake in legislation.
The questioner : ... .
The Shaykh : Yes?
The questioner : ... .
The Shaykh : Do you allow? Pilgrims, but one, yes, now.
The questioner : Regarding the supplication after the two rak'ahs.
The Shaykh : After what?
The questioner : After the two rak'ahs?
The Shaykh : From where?
The questioner : The two rak'ahs of tawaf.
The Shaykh : Yes
The questioner : Is there a supplication after them?
The Shaykh : No.
The questioner : Or only in the tashahhud?
The Shaykh : Never. Until it becomes easy to lighten them, lightening the two rak'ahs behind the Maqam is better. The wisdom behind this is apparent: to clear the place for those who are more deserving of it than he is.
The questioner : ... They crowd the people, O Shaykh. They stand and make long supplications, and sit, and some of them are ignorant.
The Shaykh : Yes.
The questioner : Most of the people.
The Shaykh : All of this is from ignorance; it is all from ignorance. Now we find people standing at what is said to be the Well of Zamzam and making long supplications. Yes?
And by the way, some people told me today while we were at the College of Agriculture. Some people said: If, when he finishes the tawaf, from the prayer, he said to his companion: "May Allah accept it," haram, so the second one said: "May Allah accept it," jama' (together). Yes?
The questioner : There is no [word] in the first phrase.
The Shaykh : Huh?
The questioner : There is no [word] in the first phrase ... .
The Shaykh : There is no "May Allah accept it"? So I asked him what "haram" and "jama'" mean. Does "jama'" mean Muzdalifah? Because it is called Jama'. He said "jama'" means that you and I pray in the Haram. So the correct thing is to say "jama'an" (together). He also said, they asked me: if he performs wudu, he says "Zamzam." And what does "Zamzam" mean? It means we perform wudu from Zamzam or we drink from it.
The questioner : Companionship is better, if Allah wills,
The Shaykh : Companionship? Because they always take it as a habit, whenever they drink or whenever they pray.
The questioner : And it is a supplication, O Shaykh, meaning he supplicates for him that he performs wudu or drinks from Zamzam, and that he prays in the Haram,
The Shaykh : But making it a regular practice (rawatib) after the prayer without evidence is not correct.
The questioner : Touching the Black Stone, O Shaykh. Some scholars mentioned that touching the Black Stone is after the two rak'ahs of greeting the Sa'y. What is your opinion of this statement?
The Shaykh : Yes, this is not correct. How does one greet the Sa'y in a place that is not the Sa'y? Yes, if he were to touch al-Safa, we would say it is a greeting to the Sa'y. The Messenger of Allah (peace and blessings be upon him)
In any case, according to the opinion that wudu is a condition for tawaf, if he breaks his state of purity during it, he must go and perform wudu and start over from the beginning, just as if he broke his state of purity during prayer, because the state of impurity invalidates what came before. The state of impurity invalidates what came before.
The questioner : ... .
The Shaykh : Yes, yes, I am still of the opinion that purity from minor ritual impurity is not a condition. Yes, yes?
The questioner : Regarding the crowding of women at the Black Stone, O Shaykh?
The Shaykh : Regarding what?
The questioner : Regarding the Black Stone?
The Shaykh : The crowding of women at the Black Stone, yes?
The questioner : And they crowd the men, they mix with the men, meaning, and it is well known that this is prohibited. It is not from the Sunnah for women to touch the Black Stone. Is it obligatory upon them?
The Shaykh : It is no doubt that crowding at the Black Stone to the extent that you witness is contrary to the Sunnah. Those who crowd the Black Stone in this manner, is there humility and presence of mind in their hearts that they are establishing the remembrance of Allah? Never. Rather, we have seen among the ignorant people one who is in the obligatory prayer, who gets up and runs before the imam says the taslim. When we turn to look at him, he is in the middle of the path, in order to kiss the Black Stone, and he does not perform tawaf either. And kissing the Black Stone without tawaf is not prescribed, as far as we know, because kissing the Black Stone is among the recommended practices (sunnahs) of tawaf. But ignorance prevails over people; that is the problem.
The questioner : Regarding the women, O Shaykh?
The Shaykh : Women or non-women? Even non-women should not crowd in this manner. Yes?
The questioner : Regarding, O Shaykh, the absolute hady (sacrificial animal). When the Messenger of Allah (peace and blessings be upon him) shared 'Ali (may Allah be pleased with him) with him in the hady, what happened? Did he say ...? Do we take from this that a person may share with others without a specific limit?
The Shaykh : Yes, but it is well known that the Prophet (peace and blessings be upon him) was only obligated in his qiran to one hady, and the rest was voluntary. So likewise, what he shared with 'Ali ibn Abi Talib, it appears that he shared with him only the amount that was obligatory upon him.