Due to the heavy congestion during the departure from 'Arafah to Muzdalifah, the pedestrian may arrive before the rider, and the car owners do not know if they will arrive before midnight or not.

The questioner : Now, with the congestion during the departure from 'Arafah to Muzdalifah, I think the pedestrian arrives before the rider. So the car owners do not know if they will arrive before midnight or not, in order to catch the prayer. If they fear that, is it permissible for them to pray in 'Arafah?

The Shaykh : There is no harm, because if he fears that if he departs from 'Arafah he will not reach Muzdalifah until after midnight, let him pray it in 'Arafah, and it is necessary.

The questioner : Qutaybah narrated to us, Isma'il ibn Ja'far narrated to us from Muhammad ibn Abi Harimlah from Kuraib, the freed slave of Ibn 'Abbas, from Usamah ibn Zayd (may Allah be pleased with them both), that he said:

The questioner : Kuraib said: So 'Abdullah ibn 'Abbas (may Allah be pleased with them both) informed me from al-Fadl that the Messenger of Allah (peace and blessings be upon him) did not cease to recite the talbiyah until he reached the Jamrah.

The Shaykh : In this hadith there are benefits: among them is the humility of the Prophet (peace and blessings be upon him and his family) where he let another person ride behind him on his mount, even if he had any sense of majesty, he would have said: No one rides with me.
And among them is another humility where he let Usamah ibn Zayd, who was a freed slave among the freed slaves, ride behind him, and he did not let the people of status and honor from the Companions ride behind him.
And among them: the extreme modesty of the Prophet (peace and blessings be upon him and his family) where he turned to the valley and descended and urinated. And so it should be that a person, if he wants to urinate or defecate, let him go far away so that people do not see him, or let him conceal himself with something that conceals him from people, because that is more eloquent in proper conduct and modesty.
And among them: the permissibility of explicitly using the word And if you address a person and say: Did you urinate? This is not considered bad conduct. For this reason, the author of al-Furu' al-Ula said: "That one should say 'I urinated' and not say 'I poured out water,' because he did not pour out water, but rather he poured out urine". People now among us are shocked by this: 'I urinated,' you have no manners, why do you say 'I urinated'? I do not say it? He said: Say 'I relieved myself.' And some of them say 'I broke the wudu.' Do we say that if the custom has become to be modest about the explicit mention of this, then it is better to follow the custom, or do we say it is better to be explicit following the Salaf? I have hesitation in this, but I lean toward the first, as long as people do not know this and are ashamed, and if they leave him they say: By Allah, look at so-and-so, I do not think he has modesty, I do not think he has manners, he says 'I go to urinate'? So I think it is better to follow the custom in this, because it is not a matter of worship, but it is a matter that people speak according to their customs.
And among them: the permissibility of assisting the one performing wudu, because Usamah (may Allah be pleased with him) poured water on the Prophet (peace and blessings be upon him and his family) for his wudu, and as al-Mughirah (may Allah be pleased with him) did. And among them: that the wudu can be light and can be thorough. The light wudu does not mean that one restricts it to some limbs, it means that one does not repeat the washing. This is the apparent meaning, and he (peace and blessings be upon him and his family) did that so that the people would not be delayed in the journey, and the light wudu is quicker than the thorough wudu.
And among them: that it is not recommended to pray the Maghrib prayer during the journey from 'Arafah to Muzdalifah.
And among them: that the narrators (may Allah have mercy on them) may omit some things, either because they forgot them, or because they did not come to know them, or for one of the reasons. So here he said: and he did not mention neither the adhan nor the iqamah nor combining, but the other hadiths clarified this.
And among them: the humility of the Prophet (peace and blessings be upon him) again in letting al-Fadl ibn 'Abbas, from the young ones of Banu Muttalib, or rather from the young ones of Banu Hashim, ride behind him.
And among them: that the talbiyah is not cut off in Hajj, whether it is qiran or ifrad or Hajj tamattu', except when one begins to throw the Jamrat al-'Aqabah. For this reason he said: because the Jamrah is the beginning of the release (tahallul), so if he throws and shaves, he is released. So this is the beginning of the release, and the talbiyah is only at the beginning of the rites.

The questioner : May Allah reward you. In some wordings, it is mentioned in this hadith and others the recommendation of wudu for one who does not intend to pray. What is meant by this?

The Shaykh : I have not heard of this. Wudu for one who does not intend to pray, I have not heard of this.

The Shaykh : How?

The questioner : If one enters the state of ihram on the seventh day, is it permissible for him to perform tamattu'?

The Shaykh : Yes, it is permissible and it is better, because he has time with which to perform tamattu'.

The questioner : The names used in our current era, such as calling an older man 'uncle,' such as calling an older man 'uncle' and the wife's father 'uncle' or 'maternal uncle' among some people. Is it better to follow people in this?

The Shaykh : As for what changes the ruling, it must be corrected. And as for what does not change the ruling, there is no harm. The word 'uncle' is a legal term used for an older man, even if he is not a paternal uncle by blood, or a paternal uncle by breastfeeding. But the fact that the wife's father is called 'uncle,' this has no basis. Some of them call him 'uncle' and some of them call him 'maternal uncle.'