Explanation of the Book of Hajj-10a

The reciter: Musaddad narrated to us, Hammad ibn Zayd narrated to us from Yahya ibn Sa'id from Musa ibn 'Uqbah from Kuraib, the freed slave of Ibn 'Abbas, from Usamah ibn Zayd (may Allah be pleased with them both):

The Shaykh : And on this basis, a person does not pray when he departs from 'Arafah except at Muzdalifah, even if he is delayed, as long as he does not fear the time expiring, meaning the middle of the night. If he fears the time expiring, he should stop and pray on the way. If it is not feasible for him due to the heavy congestion of vehicles, let him pray on his mount out of dire necessity, and do what he can of the obligatory acts. But if he prays on the way while there is ample time, is his prayer valid? Ibn Hazm said: "His prayer is not valid because the Prophet (peace and blessings be upon him and his family) said:

Prayer is before you

الصلاة أمامك

meaning at Muzdalifah. So if he prays on the way, his prayer is not valid". But his statement is weak, may Allah have mercy on him, due to the generality of the saying of the Prophet (peace and blessings be upon him and his family): . And he only said: because it was more comfortable for the people. Do you see if the pilgrims were to stop to pray Maghrib and 'Isha, and the night had cast its darkness, would there be hardship in that? Yes, there is no doubt that there would be hardship in it. And only one who has performed Hajj on camels knows this hardship. And the Prophet (peace and blessings be upon him) wanted to show leniency to his Ummah, so he delayed the Maghrib prayer until he reached Muzdalifah and the people would stop only once. So the correct view is: that the prayer is valid in every place except in the prohibited places, and if people pray between 'Arafah and Muzdalifah, there is nothing wrong with it. And his saying: is from the category of leniency toward the people. Yes.