Explanation of the Book of Hajj-01b
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The reciter: Ahmad ibn Isa narrated to us, Ibn Wahb narrated to us from Yunus from Ibn Shihab that Salim ibn Abdullah informed him that Ibn Umar (may Allah be pleased with them both) said:
The Shaykh : I have a copy that says: "when he was steady on his mount." This is the issue of declaring the intention (ihram). Declaring the intention means the talbiyah for Hajj. Does a person declare his intention for Hajj from the moment he takes a bath and wears the ihram garments, or from the moment he prays, or when he is steady on his mount? There is disagreement among the scholars on this. Some said: when he is steady on his mount. Some said: when he is at Dhu al-Hulayfah, when he is steady on the open road, because the hadith of Jabir says: "until his mount was steady on the open road, he declared his intention for the oneness of Allah." And some said: from the moment he enters ihram or prays. The easiest for a person is to enter ihram when he is steady on his mount. Yes, when he is steady on his mount, or when he is steady on what? On his car, because this is more convenient for him. It may happen that after taking a bath and wearing the ihram garments, things occur that are prohibited in ihram, and he wishes he had not entered ihram. Let us suppose he forgot to apply perfume and he made the intention of ihram from the moment he took a bath and wore the ihram garment, and he forgot to apply perfume. Now, is it possible for him to apply perfume or not? It is not possible because he has made the intention. But if he delays the talbiyah until he mounts, he is able to do so. Some of the scholars (may Allah have mercy on them) went to the method of reconciling the differing narrations by saying that the Prophet (peace and blessings be upon him) declared his intention when he prayed, so a group caught up with him and said, "He declared his intention after the prayer." And he declared his intention when he mounted, so a group heard him and said, "He declared his intention when he was steady on his mount." And he declared his intention on the open road, so a group caught up with him and said, "Until his mount was steady on the open road, he declared his intention for the oneness of Allah." So this difference is not a difference in the action of the Prophet (peace and blessings be upon him), but a difference among the narrators who caught up with him. This is a good reconciliation. But as I told you, the hadith was reported in this regarding Ibn Abbas, but it is weak. I mean, this reconciliation was reported from Ibn Abbas (may Allah be pleased with them both), but it is weak. And based on this, what I see is that a person should enter ihram, meaning make the intention, when he is steady on his mount. How does one enter ihram on a plane? He is steady on the mount beforehand. We say: Wear the ihram garments and prepare, so when you approach the miqat, enter ihram. Do not wait until you are level with the miqat, because if you are level with it, the plane will move away from it in an instant. So prepare beforehand. Caution is better than missing it. I mean, it is better that you take caution and it is said that you entered ihram five minutes before the miqat, for example, than for it to be missed by even one minute. Some people come and ask, saying: My ihram, meaning the ihram garments of the izar and the rida, is in the suitcase with the luggage, and I cannot access it while I am on the plane. What should I do? Some people say, "It is done; when you arrive in Jeddah, get off and buy an ihram and enter ihram." And according to the opinion that entering ihram from the miqat is obligatory, this man would have left an obligatory duty, so a sacrificial animal is required of him to be slaughtered in Makkah and distributed to the poor. But we say the issue does not require this. Take off the shirt and keep the trousers if you are wearing trousers. Trousers are permissible when the izar is not available; there is nothing wrong with them. And the shirt you are wearing, make it a rida. If you are wearing a ghutrah, it is possible, if the ghutrah is thick, to make it an izar and make the shirt a rida. And there is no harm in it, praise be to Allah. There is no blame... Most people are ignorant and do not know how to act. Okay.
Is it recommended to pray for entering ihram? Meaning, if you want to enter ihram, pray then enter ihram. There is disagreement among the scholars on this. Some said: that entering ihram has a specific prayer, and it is recommended for a person to pray first and then enter ihram after the prayer. They cited as evidence what al-Nasa'i narrated: that the Prophet (peace and blessings be upon him) declared his intention after a prayer. But the hadith is not evidence, because "after a prayer" means any prayer; it could be an obligatory prayer, and it is so, it is an obligatory prayer. The stronger position is that there is no prayer specific to entering ihram. But if it is a time for voluntary prayer, such as if it is the time of Duha, he prays two rak'ahs for Duha and then enters ihram. If he prays for the sake of the sunnah of wudu, he prays the sunnah of wudu and then enters ihram. This is a stratagem, no doubt. But do we say that this stratagem is prescribed, or do we say: since the man is not accustomed to praying Duha and he is praying now for what? For the sake of entering ihram. So we have made a prayer specific to entering ihram. Likewise, if he is not accustomed to praying two rak'ahs after wudu and he prays, it means that what motivated him to pray is entering ihram. But despite that, I say, may Allah (Glorified and Exalted is He) benefit him with it, that since he found a legal cause for this prayer, which is wudu or Duha, let him do it. If it is beneficial, it benefits, and if it is not beneficial, it does not harm.
I saw the Messenger of Allah (peace and blessings be upon him) mounting his mount at Dhu al-Hulayfah, then declaring his intention for Hajj until he was steady on his mount.
رأيت رسول الله صلى الله عليه وسلم يركب راحلته بذي الحليفة ثم يهل حتى تستوي به قائمةًThe Shaykh : I have a copy that says: "when he was steady on his mount." This is the issue of declaring the intention (ihram). Declaring the intention means the talbiyah for Hajj. Does a person declare his intention for Hajj from the moment he takes a bath and wears the ihram garments, or from the moment he prays, or when he is steady on his mount? There is disagreement among the scholars on this. Some said: when he is steady on his mount. Some said: when he is at Dhu al-Hulayfah, when he is steady on the open road, because the hadith of Jabir says: "until his mount was steady on the open road, he declared his intention for the oneness of Allah." And some said: from the moment he enters ihram or prays. The easiest for a person is to enter ihram when he is steady on his mount. Yes, when he is steady on his mount, or when he is steady on what? On his car, because this is more convenient for him. It may happen that after taking a bath and wearing the ihram garments, things occur that are prohibited in ihram, and he wishes he had not entered ihram. Let us suppose he forgot to apply perfume and he made the intention of ihram from the moment he took a bath and wore the ihram garment, and he forgot to apply perfume. Now, is it possible for him to apply perfume or not? It is not possible because he has made the intention. But if he delays the talbiyah until he mounts, he is able to do so. Some of the scholars (may Allah have mercy on them) went to the method of reconciling the differing narrations by saying that the Prophet (peace and blessings be upon him) declared his intention when he prayed, so a group caught up with him and said, "He declared his intention after the prayer." And he declared his intention when he mounted, so a group heard him and said, "He declared his intention when he was steady on his mount." And he declared his intention on the open road, so a group caught up with him and said, "Until his mount was steady on the open road, he declared his intention for the oneness of Allah." So this difference is not a difference in the action of the Prophet (peace and blessings be upon him), but a difference among the narrators who caught up with him. This is a good reconciliation. But as I told you, the hadith was reported in this regarding Ibn Abbas, but it is weak. I mean, this reconciliation was reported from Ibn Abbas (may Allah be pleased with them both), but it is weak. And based on this, what I see is that a person should enter ihram, meaning make the intention, when he is steady on his mount. How does one enter ihram on a plane? He is steady on the mount beforehand. We say: Wear the ihram garments and prepare, so when you approach the miqat, enter ihram. Do not wait until you are level with the miqat, because if you are level with it, the plane will move away from it in an instant. So prepare beforehand. Caution is better than missing it. I mean, it is better that you take caution and it is said that you entered ihram five minutes before the miqat, for example, than for it to be missed by even one minute. Some people come and ask, saying: My ihram, meaning the ihram garments of the izar and the rida, is in the suitcase with the luggage, and I cannot access it while I am on the plane. What should I do? Some people say, "It is done; when you arrive in Jeddah, get off and buy an ihram and enter ihram." And according to the opinion that entering ihram from the miqat is obligatory, this man would have left an obligatory duty, so a sacrificial animal is required of him to be slaughtered in Makkah and distributed to the poor. But we say the issue does not require this. Take off the shirt and keep the trousers if you are wearing trousers. Trousers are permissible when the izar is not available; there is nothing wrong with them. And the shirt you are wearing, make it a rida. If you are wearing a ghutrah, it is possible, if the ghutrah is thick, to make it an izar and make the shirt a rida. And there is no harm in it, praise be to Allah. There is no blame... Most people are ignorant and do not know how to act. Okay.
Is it recommended to pray for entering ihram? Meaning, if you want to enter ihram, pray then enter ihram. There is disagreement among the scholars on this. Some said: that entering ihram has a specific prayer, and it is recommended for a person to pray first and then enter ihram after the prayer. They cited as evidence what al-Nasa'i narrated: that the Prophet (peace and blessings be upon him) declared his intention after a prayer. But the hadith is not evidence, because "after a prayer" means any prayer; it could be an obligatory prayer, and it is so, it is an obligatory prayer. The stronger position is that there is no prayer specific to entering ihram. But if it is a time for voluntary prayer, such as if it is the time of Duha, he prays two rak'ahs for Duha and then enters ihram. If he prays for the sake of the sunnah of wudu, he prays the sunnah of wudu and then enters ihram. This is a stratagem, no doubt. But do we say that this stratagem is prescribed, or do we say: since the man is not accustomed to praying Duha and he is praying now for what? For the sake of entering ihram. So we have made a prayer specific to entering ihram. Likewise, if he is not accustomed to praying two rak'ahs after wudu and he prays, it means that what motivated him to pray is entering ihram. But despite that, I say, may Allah (Glorified and Exalted is He) benefit him with it, that since he found a legal cause for this prayer, which is wudu or Duha, let him do it. If it is beneficial, it benefits, and if it is not beneficial, it does not harm.