Is staying at Namirah and 'Aranah part of the rites, and what is the ruling on entering 'Arafah before the sun passes its zenith?
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The questioner : The second question asks whether these actions are part of the rites or not: staying at Namirah and then at 'Aranah? And what is the ruling on entering 'Arafah before the sun passes its zenith? This is the first part.
The Shaykh : Yes, let us address this part. In our view, staying at Namirah and then at 'Aranah was merely preparation for standing at 'Arafah. Standing at 'Arafah, in my opinion, has two rulings: obligation and being a pillar. As for the obligation: it is from after the midday prayer until the setting of the sun. As for being a pillar: it is any hour of night or day, as stated in the authentic hadith when a man came to the Prophet (peace and blessings be upon him) while he was at Muzdalifah. After understanding that the man had traveled long distances and had caught up with the Prophet (peace and blessings be upon him) at the gathering in Muzdalifah, the Prophet (peace and blessings be upon him) said to him:. So, standing at 'Arafah for any hour of night or day is the pillar. As for standing from after the midday prayer at the Mosque of Namirah until the setting of the sun, this is the obligatory act that every Muslim should strive to fulfill as much as possible, in response to the saying of the Prophet (peace and blessings be upon him): Sunan an-Nasa'i 3062Sahih (Darussalam) or . Therefore, his saying (peace be upon him) in this hadith: is like his saying (peace be upon him) regarding prayer: Sahih al-Bukhari 6008. So, everything established from the actions of the Prophet (peace and blessings be upon him) in Hajj and in prayer is originally obligatory, 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 been facilitated by the means Allah (Mighty and Majestic) has created for Muslims in this era. So, we do not see staying at 'Aranah specifically. As for Muslims gathering to pray the midday and afternoon prayers combined early at the Mosque of Namirah, 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 my answer to this part. Yes.
The questioner : As for the second part, 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 : One.
The questioner : Shortening the prayer and combining the two prayers at 'Arafah and Muzdalifah?
The Shaykh : The original ruling on shortening the prayer for travelers is a matter of disagreement among Muslim scholars. Some said that shortening is obligatory, and this is what we believe to be the truth before Allah. Others said that shortening is permissible and completing the prayer is better. If it is established in the general evidence for every traveler that shortening is obligatory, then it is even more obligatory for him to shorten in the rites of Hajj, such as at 'Arafah and Muzdalifah. As for combining, I can say it is possible, and I mean what I say, that it may be 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, because the previous evidence we referred to obligates us to shorten in every journey, and a fortiori, it obligates us to shorten in the rites of Hajj where it is established that the Prophet 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." 'Umar said: "About what would you have asked?" He said: "I would have asked him why we shorten the prayer when we are safe?" 'Umar said: "I asked the Messenger of Allah about that, and he said (peace and blessings be upon him):Sunan Abi Dawud 1199Sahih (Al-Albani)." This indicates that shortening the prayer when Muslims travel in the land was conditioned by the saying of Allah the Exalted: [An-Nisa 4:101]. 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?" Our Lord says: [An-Nisa 4:101]. So he answered by saying: Sunan Abi Dawud 1199Sahih (Al-Albani). If the Generous One has given charity to His believing servants, how can any of them be too proud to accept the charity of the Lord of the Worlds! This is in the case where there is nothing obligating the adoption of shortening, because it is the original ruling that came in the hadith of A'ishah (may Allah be pleased with her). She said: "Prayer was prescribed as two rak'ahs, two rak'ahs, and the prayer of travel was left as it was, while the prayer of residence was increased". So, we must adhere to the original ruling from which no action of the Prophet (peace and blessings be upon him) has come, let alone a statement, that would take 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 from Anas (may Allah be pleased with him) that the Prophet (peace and blessings be upon him), from the time he left Madinah until he returned to it, continued to shorten, praying two rak'ahs, two rak'ahs, until he entered Madinah. This is his way (peace and blessings be upon him) in general: shortening. So, a fortiori, we should shorten at 'Arafah and at Muzdalifah. As for combining, the original ruling is that it is a dispensation, but it is better to adhere to it out of fear that it may be part of the rites of Hajj. This is what I believe to be the truth before Allah. And Allah knows best. Others.
The questioner : The fourth part: staying at al-Mash'ab 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 confident in, if Allah wills. And every person may do what he sees to be correct. Yes.
The questioner : The fifth part: 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 way (peace be upon him). So, if it is easy for someone to do so, it is the recommended practice. If not, there is no blame on him.
The Shaykh : Yes, let us address this part. In our view, staying at Namirah and then at 'Aranah was merely preparation for standing at 'Arafah. Standing at 'Arafah, in my opinion, has two rulings: obligation and being a pillar. As for the obligation: it is from after the midday prayer until the setting of the sun. As for being a pillar: it is any hour of night or day, as stated in the authentic hadith when a man came to the Prophet (peace and blessings be upon him) while he was at Muzdalifah. After understanding that the man had traveled long distances and had caught up with the Prophet (peace and blessings be upon him) at the gathering in Muzdalifah, the Prophet (peace and blessings be upon him) said to him:
Whoever prays this prayer of ours at the gathering, and then has stood at 'Arafah for any hour of night or day, has completed his affairs and his Hajj is valid.
من صلى صلاتنا هذه في جمع ، ثم كان قد وقف على عرفة ساعة من ليل أو نهار، فقد قضى تفثه و تم حجهlearn your rituals (of Hajj) for I do not know whether I will perform Hajj again after this year.
خذوا عني مناسككم، فإني لا أدري لعلي لا ألقاكم بعد عامي هذا!after this year of yours
بعد عامكم هذاTake your rituals from me
خذوا عني مناسككمoffer your prayers in the way you saw me offering my prayers
صلوا كما رأيتموني أصليAccordingly, 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 been facilitated by the means Allah (Mighty and Majestic) has created for Muslims in this era. So, we do not see staying at 'Aranah specifically. As for Muslims gathering to pray the midday and afternoon prayers combined early at the Mosque of Namirah, 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 my answer to this part. Yes.
The questioner : As for the second part, 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 : One.
The questioner : Shortening the prayer and combining the two prayers at 'Arafah and Muzdalifah?
The Shaykh : The original ruling on shortening the prayer for travelers is a matter of disagreement among Muslim scholars. Some said that shortening is obligatory, and this is what we believe to be the truth before Allah. Others said that shortening is permissible and completing the prayer is better. If it is established in the general evidence for every traveler that shortening is obligatory, then it is even more obligatory for him to shorten in the rites of Hajj, such as at 'Arafah and Muzdalifah. As for combining, I can say it is possible, and I mean what I say, that it may be 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, because the previous evidence we referred to obligates us to shorten in every journey, and a fortiori, it obligates us to shorten in the rites of Hajj where it is established that the Prophet 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." 'Umar said: "About what would you have asked?" He said: "I would have asked him why we shorten the prayer when we are safe?" 'Umar said: "I asked the Messenger of Allah about that, and he said (peace and blessings be upon him):
It is an act of charity which Allah has done to you, so accept his charity.
صدقة تصدق الله بها عليكم فاقبلوا صدقته[especially] if you fear that those who disbelieve may disrupt [or attack] you
إن خفتم أن يفتنكم الذين كفروا[especially] if you fear that those who disbelieve may disrupt [or attack] you
إن خفتم أن يفتنكم الذين كفرواIt is an act of charity which Allah has done to you, so accept his charity.
صدقة تصدق الله بها عليكم فاقبلوا صدقتهThe questioner : The fourth part: staying at al-Mash'ab 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 confident in, if Allah wills. And every person may do what he sees to be correct. Yes.
The questioner : The fifth part: 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 way (peace be upon him). So, if it is easy for someone to do so, it is the recommended practice. If not, there is no blame on him.