Continuation of the discussion on the manner of Hajj and 'Umrah and the types of rituals.

The Shaykh : Praise be to Allah, Lord of the worlds, and may Allah send prayers and blessings upon our Prophet Muhammad, and upon his family and his Companions, and upon those who follow them with excellence until the Day of Judgment.
As for what follows:
This is the ninety-ninth meeting after the hundredth of the meetings called "The Open Door," which take place every Thursday, and this Thursday is the sixteenth of the month of Dhul-Qa'dah in the year 1419.
We begin this meeting by speaking about the manner of Hajj and 'Umrah, because the previous meeting was about the conditions for the obligation of Hajj.
As for this meeting, we will devote it to the manner of Hajj and 'Umrah: when a person reaches the miqat, he has a choice between three types of rituals: tamattu', qiran, and ifrad.
Tamattu' is that one enters the state of ihram for 'Umrah in the months of Hajj and completes it, and then, when it is the eighth day, he enters the state of ihram for Hajj, and the discussion on 'Umrah has already taken place.
Qiran is that one enters the state of ihram for both Hajj and 'Umrah together, so from the time he enters ihram from the miqat, he says: "Labbaik 'Umrah and Hajj."
And ifrad is that one enters the state of ihram for Hajj alone, so he says at the miqat: "Labbaik Hajj."
The one who performs qiran and the one who performs ifrad are the same in actions; both enter ihram from the miqat and do not exit ihram until the day of 'Id, but each differs from the other in that the one who performs qiran obtains both Hajj and 'Umrah, while the one who performs ifrad has only Hajj, and the one who performs qiran has to offer a sacrificial animal, while the one who performs ifrad does not have to offer a sacrificial animal.
We now speak about Hajj: when it is the eighth day, a person enters the state of ihram for Hajj from the place where he is; if he is in Makkah, then from Makkah; if he is in Mina, then from Mina; if he is in any place, he enters ihram from his place. He performs ghusl, applies perfume, and wears the clothes of ihram as he did for 'Umrah, but he says: "Labbaik Hajj." When he has entered ihram from the place where he is, he goes out to Mina and stays there from the midday of the eighth day, and he prays there Zuhr, 'Asr, Maghrib, 'Isha', and Fajr shortened without combining them. When the sun rises on the ninth day of Dhul-Hijjah, he departs for 'Arafah and stays in a place called Namirah if it is feasible for him to do so, until the sun declines. If it is not feasible, let him continue his journey to 'Arafah and stay in his place. When the sun declines, he prays Zuhr and 'Asr combined and shortened with one adhan and two iqamahs. It is recommended that he prays with the imam in the Mosque of Namirah if it is feasible; if it is not feasible, let him listen to the khutbah. Listening to the khutbah in our current time is easy, and praise be to Allah, he only has to turn on the radio and listen to the khutbah as if he were under the pulpit. When the imam finishes the khutbah and is in his tent, he calls the adhan for the prayer of Zuhr, then prays Zuhr two rak'ahs, then 'Asr two rak'ahs. After this, he devotes himself to du'a', dhikr, and reciting the Qur'an. It is known that a person needs to eat, so let him eat and let him intend with his eating to strengthen himself for dhikr and obedience, so that this eating becomes an act of drawing near to Allah (Mighty and Majestic). Then he may also need to sleep, because souls are now weak and determination is weak; he may not be able to remain in du'a' until the sun sets, so let him sleep, and there is no blame on him. Let him intend with his sleep to shake off previous fatigue and renew strength for what follows, so he uses this sleep to aid in what? In dhikr and du'a'. Then, at the end of the day, let nothing occupy him except du'a' and dhikr. A person may also become tired of dhikr or du'a', so let him adopt a method that makes things easier for him: let him take the mushaf and read. When he passes a verse of mercy, he asks; when he passes a verse of warning, he seeks refuge; when he passes a verse of glorification, he glorifies. The Qur'an is all either warning or promise or glorification or rulings, so this helps him with dhikr and du'a' at this time. Let him do this, not on the basis that he is drawing near to Allah the Exalted with the Qur'an at this time, no, but on the basis that he says: he uses it to aid in dhikr and du'a' until the sun sets. Let him strive in du'a' and persist in calling upon Allah (Mighty and Majestic) on this day, for the Prophet (peace and blessings be upon him) stood with his hands raised, facing the qiblah, until the sun set. When the sun sets, he departs for Muzdalifah while reciting the talbiyah. When he arrives there, he stays there and prays Maghrib and 'Isha' combined and shortened. In which of the two prayers is the shortening? In the two prayers of 'Isha'; Maghrib is not shortened, my brother. 'Isha' is prayed combined, and he spends the night there. He does not keep this night alive with prayer or Qur'an or dhikr, but the sunnah is that he sleeps, to give himself rest, because he was tired in what came before and will be tired in what follows, so he gives himself rest. When Fajr breaks, he prays Fajr early. In this night, he prays witr; he prays witr with 'Isha', or if it is his habit to get up at the end of the night, he delays it to the end of the night, because the Prophet (peace and blessings be upon him) did not leave witr whether resident or traveling. Even if witr was not mentioned in the hadith of Jabir (may Allah be pleased with him), the absence of mention does not indicate the absence of occurrence, as long as we have the rule from the guidance of the Messenger (peace and blessings be upon him) that he did not leave witr whether resident or traveling, which includes this night. When Fajr breaks, he calls the adhan and prays the sunnah of Fajr, then the prayer of Fajr. Then he remains in his place, calling upon Allah (Blessed and Exalted is He), until it becomes very light, until the lightening is clearly evident. If it is feasible for him to stand at al-Mash'ar al-Haram, that is what is required; otherwise, he remains in his place. Then he departs from Muzdalifah heading to Mina, and he does not stop except at the Jamarat al-Aqabah, because when the Prophet (peace and blessings be upon him) departed from Muzdalifah, he did not pitch his tent until he stoned the Jamarat al-Aqabah. He begins first with stoning the Jamarat al-Aqabah.
The scholars of knowledge said: The stoning of the Jamrat al-Aqabah in relation to Mina is like the two-unit prayer in relation to entering the mosque; for this reason, they call it the greeting of Mina. One throws seven pebbles, saying *Allahu Akbar* with each pebble. Whether he says *Allahu Akbar* as he throws or before he throws, the matter is broad in this regard; the important thing is that he says *Allahu Akbar* with each pebble. From where does he take the pebbles? He takes them from any place. It is not recommended to specifically intend to take them from Muzdalifah, because the Prophet (peace and blessings be upon him) did not take them from Muzdalifah, nor did he order them to be taken from Muzdalifah. He takes them from wherever he wishes, either from his path as he walks to the pillar or from near the pillar. Ibn Hazm (may Allah have mercy on him) mentioned in his book on the rites of Hajj: As for the recommendation to take the pebbles from Muzdalifah, there is no evidence for it, except that some of the Salaf said: It is recommended to take them from Muzdalifah so that one is not prevented from beginning the stoning upon arriving in Mina, because it may not be possible for a person to obtain pebbles immediately upon arriving in Mina. However, it is not a *sunnah* (recommended practice). So, one stones the Jamrat al-Aqabah with seven pebbles, saying *Allahu Akbar* with each pebble, then he departs to slaughter the sacrificial animal, then he shaves his head, puts on his clothes, and applies perfume. Everything from the prohibitions of *ihram* (the consecrated state of pilgrimage) becomes permissible for him, except women. Then he descends to Makkah to perform *Tawaf al-Ifadah* (circumambulation of the Ka'bah) and the *Sa'y* (walking between al-Safa and al-Marwah) of Hajj. This *Tawaf* is called *Tawaf al-Ifadah*, and it is the *Tawaf* of Hajj, which is a pillar of Hajj. When he has performed the *Tawaf* and the *Sa'y* after doing what was mentioned, everything becomes permissible for him, even women. Where does he pray *Zuhr* (the midday prayer)? If it is easy for him to pray in Makkah after performing the *Tawaf* and *Sa'y*, that is better. If it is not easy, he prays in any place, based on the saying of the Prophet (peace and blessings be upon him): Then he returns to Mina and spends the night of the eleventh day there. When the sun passes its zenith on the eleventh day, he stones the three pillars: the first, the middle, and the Jamrat al-Aqabah. He stones the first with seven pebbles in succession, saying *Allahu Akbar* with each pebble. Then he moves forward a little so that the pebbles do not hit him and he is not harmed by the crowd. He stands facing the *qiblah* (the direction of prayer) with his hands raised, making a long supplication to Allah the Exalted. Then he stones the middle pillar like the first, and stands after it to make supplication. Then he stones the Jamrat al-Aqabah with seven pebbles, saying *Allahu Akbar* with each pebble in all of them. He does not stand after it; he departs to his tent. He spends the night of the twelfth day (complete the sentence). When the sun passes its zenith on the twelfth day, he stones the three pillars as he did on the day before. Then, if he wishes, he hastens and leaves Mina. If he wishes, he remains until the third day, spending the night of the thirteenth day in Mina and stoning the pillars on the thirteenth day after the sun passes its zenith, as he did on the two days before. With this, Hajj is completed. If he wishes to return to his homeland, he must perform the Farewell *Tawaf*, because the Prophet (peace and blessings be upon him) ordered that a person’s last connection with the House be the *Tawaf* around the House. So he performs the Farewell *Tawaf* and does not stay after it, but departs to his homeland. This is a summary of Hajj.
And we return to say: If one enters *ihram* for Hajj before the eighth day, is this permissible? The answer is: Yes, it is permissible, but it is better not to enter *ihram* except on the eighth day of Hajj.
If one delays entering *ihram* until the ninth day, is it permissible? The answer is: Yes, it is permissible, but he has opposed the *sunnah* (recommended practice) and deprived himself of the reward. He has opposed the *sunnah*, because the *sunnah* is to enter *ihram* on the eighth day. And he has deprived himself of the reward, because if he had entered *ihram* on the eighth day, he would have remained in his *ihram* until the ninth day in a state of worship, and he would have missed this reward. Many people are lazy and do not enter *ihram* until the ninth day, and this is certainly a deprivation. So it is better to enter *ihram* on the eighth day.
If one does not reach 'Arafah until *'Asr* (the afternoon prayer), is it permissible? The answer is: Yes, it is permissible. If one does not reach it until night, it is permissible until the dawn of the day of 'Id (the festival of sacrifice). All of this is the time for standing at 'Arafah. The evidence for this is: If one departs from 'Arafah before sunset, that is forbidden for him, because the Prophet (peace and blessings be upon him) delayed the departure from 'Arafah until the setting of the sun and said: If departing before sunset had been permissible, the Messenger (peace and blessings be upon him) would have departed before sunset, because it is easier for the people, as the day is still remaining, and it is lighter for the people.
If one departs from 'Arafah before the setting of the sun, we say: This is forbidden, because the Prophet (peace and blessings be upon him) delayed until the setting of the sun. If departing before sunset had been permissible, he would have departed, because during the day it is clearer and more evident, especially in the time of the Messenger (peace and blessings be upon him), where there was no electricity or lights except the light of the moon.
If one delays the departure from 'Arafah and does not depart until two hours after sunset, that is permissible, but it is contrary to the *sunnah* (recommended practice). The *sunnah* is to begin walking and departing from 'Arafah from the time of sunset. If the crowd prevents him and he does not reach Muzdalifah until late, there is no blame on him. But if he fears that the middle of the night will pass before he reaches Muzdalifah, it is obligatory for him to pray *Maghrib* (the sunset prayer) and *'Isha'* (the night prayer), even on the road, because the time for *'Isha'* is until the middle of the night. So whoever delays it beyond the middle of the night has prayed it outside its time, like one who delays *Fajr* (the dawn prayer) until after the rising of the sun. Because the Prophet (peace and blessings be upon him) defined the time for *'Isha'* by what? By the middle of the night. And whoever among the scholars says that its time extends until the dawn for necessity, has no evidence for that, because the hadiths are explicit that the time for *'Isha'* is until the middle of the night. And the Noble Qur'an indicates this, for Allah the Exalted said: Or until the dawn? These are four close times. From the passing of the sun to the middle of the night, all are close times for the prayers. When the time for *Zuhr* enters with the passing of the sun and exits, the time for *'Asr* enters immediately. When the sun sets, the time for *'Asr* ends and the time for *Maghrib* enters. When the twilight disappears, the time for *Maghrib* ends and the time for *'Isha'* enters. When the time for *'Isha'* enters, when does it end? From the darkness of the night to the darkness of the night, and the darkest part of the night is at its middle. What is after the middle of the night until the dawn is not a time for the obligatory prayer, just as what is between the rising of the sun and its passing is not a time for the obligatory prayer. The important thing is: if you fear that the middle of the night will pass before you reach Muzdalifah, it is obligatory for you to pray, even on the road. Stop the car and pray; you cannot delay it.
If one departs from Muzdalifah before the dawn, is it permissible? The answer is: It is permissible for those for whom the crowding of people is difficult, such as the young and the old, meaning an old man, a sick person, and women. All of these are permitted. And if we attribute the reason to the crowd, we can say: Everyone can depart in the last part of the night in the present time, because the crowd, which is almost deadly, exists even for the youth, is that not so? And on this basis, we grant a dispensation for departing from Muzdalifah in the last part of the night as long as this severe crowd exists. Is that clear? Good. When he reaches Mina, he does first: the stoning, second: the slaughter, third: the shaving, fourth: the *Tawaf*, fifth: the *Sa'y*.
If he brings some of them before others, is it permissible? The answer is: Yes, it is permissible. The Imam of the *muftis* (scholars who issue fatwas), Muhammad (peace and blessings be upon him), issued a ruling on this. He was not asked about anything that was brought forward or delayed on that day except that he said: And he did not say: Do it and do not repeat it. He said: And when Abu Bakrah hastened to catch up with the *rak'ah* (a unit of prayer), he said: And what else? If the order had been obligatory and dropped by ignorance, the Prophet (peace and blessings be upon him) would have said: Do not repeat it, do it and do not repeat it. But he said: And this is from the mercy of Allah Mighty and Majestic, because when the matter is open, some people walk from Muzdalifah to Makkah to what? To perform the *Tawaf* and *Sa'y*, then return and stone. Or some people stone, then descend to Makkah before the slaughter and shaving. Or some people stone, then shave to perform the first removal of *ihram* restrictions, and slaughter while wearing his clothes. The important thing is that this is from the mercy of Allah, and praise be to Allah, and from the vastness of the knowledge of Allah, for He, Exalted and Majestic is He, knew that making the order obligatory would be a hardship for the people. So the most complete is the order as we mentioned, but a person has a dispensation to begin with whatever he wishes.
The questioner: Does one begin with sa'y (walking between al-Safa and al-Marwah) before tawaf (circumambulation of the Ka'bah)? The Shaykh: Yes, because this was reported with a sound chain from the Prophet (peace and blessings be upon him) There is no harm. A person may need to perform sa'y before tawaf, for example, if he enters Makkah and finds the tawaf area extremely crowded, he might say: "I will perform sa'y so that the tawaf area might clear up." Or he might say: "I will perform sa'y in order to delay the tawaf if I intend to travel." If he delays the tawaf in order to perform it at the time of departure, and he performs the tawaf of ifadah (the tawaf of completion) at the time of departure, it suffices for him in place of the farewell tawaf.
The questioner: If a person throws the pebbles at the pillars after sunset, is it sufficient or not? The Shaykh: Yes, it is sufficient for him until the dawn of the next day. The evidence for this is that the Prophet (peace and blessings be upon him and his family) specified the beginning time for throwing the pebbles but did not specify the end time. This indicates that the matter is broad. We have limited it to the dawn by analogy with standing at 'Arafah, because standing at 'Arafah ends at the dawn.
The questioner: If a person throws the three pillars during the days of Tashriq before the sun passes its zenith, or if he begins with even one pebble before the sun passes its zenith, is it sufficient? The Shaykh: No, it is not sufficient, not on the eleventh day, nor on the twelfth day, nor on the thirteenth day. This is because the Prophet (peace and blessings be upon him) threw the pebbles after the sun passed its zenith and said: Also, he used to wait and anticipate the passing of the sun, and as soon as it passed, he would throw the pebbles before praying the Dhuhr prayer. This indicates his strictness in observing the time of the sun passing its zenith so that he would hasten. If throwing the pebbles before the sun passed its zenith had been permissible, the Prophet (peace and blessings be upon him and his family) would have done it, and he would have granted a dispensation for the weak, just as he granted a dispensation for throwing the pebbles before the sun rises on the day of 'Id. Because if he had advanced it before the sun passed its zenith, which is easier: before the sun passes its zenith in the cool, or after the sun passes its zenith in the intense heat? Before the sun passes its zenith. It was the custom of the Prophet (peace and blessings be upon him) that whenever he was given a choice between two things, he would choose the easier of them, as long as it was not a sin. If throwing the pebbles before the sun passed its zenith had been permissible, he would have permitted it for the Ummah, because the Messenger (peace and blessings be upon him) is merciful and compassionate to the believers. Do not be deceived by one who issues a fatwa permitting throwing the pebbles before the sun passes its zenith on the twelfth day, arguing that this is more comfortable for the people. Because we say in answer: You are not more merciful than Allah and His Messenger If this had been permissible, He would have permitted it. If someone says: The Prophet (peace and blessings be upon him and his family) did not experience this severe crowding and this violence from some of the pilgrims and this oppression? We say: But Allah knows that, is that not so? Yes, He knows this. If throwing the pebbles before the sun passed its zenith had been permissible, Allah the Mighty and Majestic would have permitted it out of dire necessity, just as He permitted carrion out of dire necessity. So let no one be deceived by the fatwa of any of the predecessors or successors. Guidance takes precedence over desire, guidance takes precedence over the saying of everyone, and guidance is what came from the Book and the Sunnah. If someone says: Will there be severe crowding if we delay throwing the pebbles on the twelfth day until after the sun passes its zenith? We say: Yes, there will be severe crowding at the time the sun passes its zenith, meaning immediately after it passes. But at the end of the day it will subside. Then, if it happens that the crowding continues until sunset, throw after sunset and walk, because you are in a hurry, and Allah the Mighty and Majestic says: But if you are unable and could not manage to throw on the two days, then delaying the throwing, if it is not performing it in its proper time, is making it up out of dire necessity. So we say: There is no harm. Prepare yourself and walk. If something holds you back, whether it is the crowding of cars or the crowding of people at the pillar, throw even if it is after sunset, and continue in your departure from Mina. By this, we know that the matter is nothing but due to the actions of people, not based on the reality. It is due to the actions of people, and they crowd when? At the time the sun passes its zenith, to disperse. But if they had been patient and seized the opportunity, this would not have happened. So the matter, praise be to Allah, is broad.
The questioner: If a person performs the farewell tawaf before throwing the pebbles on the last day, then returns and throws the pebbles, does the farewell tawaf suffice or not? The Shaykh: It does not suffice. He must repeat the tawaf. Because the obligatory thing in the farewell tawaf is that it be the last thing. And this is if he performs the tawaf and then returns and throws the pebbles as the last thing. It is not permissible to perform the farewell tawaf before throwing the pebbles.