The Manner of the Prophet’s (peace and blessings be upon him) Hajj After Departing from Muzdalifah

Your Eminence! In previous episodes of this program, you were kind enough to explain in detail the manner of the Prophet’s (peace and blessings be upon him) Hajj, and the narration reached the point where the Messenger (peace and blessings be upon him) departed from Muzdalifah. It would be appreciated if you would kindly complete the narration of that blessed journey. May Allah reward you with good.
Answer: In the name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, and may Allah send blessings and peace upon the Messenger of Allah, upon his family and his Companions, and upon those who follow his guidance.
As for what follows: I have previously spoken about the manner of his (peace and blessings be upon him) Hajj, from the time he left Madinah until he arrived in Makkah (peace and blessings be upon him), then about his journey from Makkah to Mina, and his journey from Mina to 'Arafah, and his journey from 'Arafah after the sun set to Muzdalifah, and what he did in Muzdalifah (peace and blessings be upon him).
It has been mentioned that he (peace and blessings be upon him) prayed Fajr there, then went to al-Mash'ar al-Haram, where he stood and made du'a, remembered Allah, and pronounced the talbiyah until it became very bright (peace and blessings be upon him). He raised his hands in du'a. When it became very bright, he departed for Mina. This is the Sunnah: that the pilgrims spend the night in Muzdalifah, pray Fajr there, and call upon Allah, each in his place and his lodging; because the entire area is a standing place. Each person calls upon Allah in his place, supplicates to Allah, asks Him for His bounty, raises his hands, remembers Him frequently, and calls upon Him frequently until it becomes bright. When it becomes very bright, he departs for Mina before the sun rises, following the example of the Prophet (peace and blessings be upon him).
It has been mentioned that permission was given for the weak among women, the elderly, and children to depart for Mina at night before the crowd crushes. This is what the weak should do, so that they lighten the burden on the people, and so that they themselves are also safe from the crowd crush.
So women, the elderly, and the like, and those who accompany them from their mahrams and companions on the journey to Mina, do so in the latter half of the night of Muzdalifah.
When they arrive in Mina, they spend the rest of the night there. If they throw the pebbles, there is no harm; they throw them at the end of the night, and there is no harm. It is established from Umm Salama (may Allah be pleased with her) that she threw the pebbles at the end of the night.
It is also established from Asma' bint Abi Bakr what indicates this, and that the Messenger (peace and blessings be upon him) gave permission for the weak, who are women, to do so. If they and those with them throw the pebbles at the end of the night, that is sufficient. If they delay and throw after the sun has risen, there is no harm. However, it is more comfortable for them and those with them to throw at the end of the night when they arrive in Mina. This is the most comfortable for them.
Then they return to their lodgings, each returning to his lodging in Mina to stay there for slaughtering the sacrificial animals, throwing the pebbles on the coming days, and other matters of Hajj.
As for him (peace and blessings be upon him), he waited until he prayed Fajr, called upon his Lord after the prayer, remembered Him, raised his hands, and persisted in du'a. Then he departed before the sun rose (peace and blessings be upon him). It has been mentioned that he prayed Maghrib and 'Isha' there, shortening and combining them, and then slept after that with one adhan and two iqamahs (peace and blessings be upon him).
And so he prayed Fajr with one adhan and one iqamah, along with its regular voluntary prayer (sunnah). He prayed it early after the appearance of Fajr. Ibn Mas'ud (may Allah be pleased with him) said: :
Then, what is prescribed for Muslims when they arrive in Mina after departing from Muzdalifah is to throw the pebbles; because he (peace and blessings be upon him) departed from Muzdalifah before the sun rose, pronouncing the talbiyah, until he reached the Jamarat. He reached it in the forenoon and threw it with seven pebbles, saying takbir with each pebble, and he did not stand beside it. Rather, he threw and departed (peace and blessings be upon him). So, when the Muslim pilgrims arrive in Mina after the sun rises, they throw the pebbles at the Jamarat. They begin with it as a greeting to Mina. There is no Eid prayer in Mina for the pilgrims; there is no Eid prayer for them. Throwing the pebbles on that day takes its place. So he throws the Jamarat with seven pebbles. The man, the woman, the young, and the old throw with seven pebbles, one after another, saying takbir with each pebble, saying: "Allahu Akbar" with each pebble, feeling the greatness of Allah and His obedience, and feeling the humiliation and repulsion of Satan by these pebbles with which he throws at his positions. Then he departs and does not stand; because the Messenger (peace and blessings be upon him) did not stand at the Jamarat al-Aqabah. Rather, he threw it and departed (peace and blessings be upon him), and he stood for the people who asked him in Mina after he threw the pebbles. So one said: "O Messenger of Allah! Did I perform the Tawaf before I threw the pebbles?" Meaning: I went for the Tawaf before the throwing. He said: (peace and blessings be upon him).
And another said: "Did I slaughter before I threw the pebbles?" He said: And another said: "Did I shave before I slaughtered?" He said: This indicates that there is flexibility in the actions of Hajj on the day of Eid, and that throwing, Tawaf, Sa'y, shaving or cutting the hair, and slaughtering all have flexibility. The Prophet (peace and blessings be upon him) arranged them: he threw on the day of Eid, then slaughtered (peace and blessings be upon him), then shaved his head, then 'A'ishah (may Allah be pleased with her) applied perfume to him, then he rode to the House and performed Tawaf (peace and blessings be upon him). This is the order. This is the best: throwing, then slaughtering, then shaving or cutting, then Tawaf and Sa'y if Sa'y is required of him. This is the order.
First is throwing, then slaughtering the sacrificial animal, then shaving the head or cutting the hair. With this, the first state of release (tahallul) is achieved. He wears sewn clothes and covers his head if he is a man. The woman likewise applies perfume, ties her hair if she wishes, and cuts her nails if she wishes. She has achieved the first state of release. Nothing remains for both the man and the woman except intercourse and what is related to intercourse for women.
When they perform Tawaf and Sa'y after that, the complete release is achieved. It becomes permissible for the man to have intercourse with his wife if he performs Tawaf and Sa'y after throwing and after shaving or cutting. Sa'y is only obligatory upon him if he is performing Tamattu'; because the first Sa'y is for his 'Umrah, and this is for his Hajj. Or if he is performing Qiran or Ifrad but did not perform Sa'y with the Tawaf of arrival, and only performed Sa'y with the Tawaf of Ifadah. If he performed Sa'y with the Tawaf of arrival, then there is no Sa'y upon him; the Tawaf is sufficient for him. This applies to the pilgrim performing Ifrad and the pilgrim performing Qiran between Hajj and 'Umrah.
The Prophet (peace and blessings be upon him) was performing Qiran, so he only performed Tawaf and did not perform Sa'y; because he had already performed Sa'y with the Tawaf of arrival (peace and blessings be upon him).
Among the benefits of this is that it may be difficult for a person to delay the Tawaf. It may be difficult for him to delay shaving until he slaughters; because slaughtering may not be available and may be delayed until the second day. So, out of the mercy of Allah, the facilitation of Allah the Mighty and Majestic, and His kindness to His servants and His mercy for them, He opened the way for them and made this order not obligatory. This is the correct view held by the majority of scholars: that he may begin with what the Messenger (peace and blessings be upon him) delayed, and he may bring it forward; because he was asked (peace and blessings be upon him) about what to bring forward and what to delay, and he said: .
So if a person performs Ifadah before he throws, for example: a woman who fears menstruation performs Ifadah before she throws and goes to Makkah, there is no harm. And like a person who slaughters his sacrificial animal; slaughtering becomes available, and throwing does not become available for him to throw early, so he slaughters before he throws, there is no harm. Or he shaves before he throws, or slaughters before he throws. All of this is permissible, and praise be to Allah.
So the conclusion is: the order is not obligatory, but it is better to throw, then slaughter, then shave or cut, and achieve the first state of release, wear sewn clothes and cover the head, then go to the House and perform Tawaf and Sa'y. This is the prescribed order.
But...
The presenter: Is slaughtering for one who is performing Tamattu' or Qiran?
The Shaykh: Or Qiran. As for the pilgrim performing Ifrad, he has nothing obligatory upon him except to do so voluntarily. So if he brings some of them forward, there is no harm on him in that, as the Chosen One (peace and blessings be upon him) did, and as he (peace and blessings be upon him) gave permission for the people to do so.
Then, after he threw the pebbles (peace and blessings be upon him), slaughtered his sacrificial animal, and shaved his head, 'A'ishah applied perfume to him, then he rode to the House and performed Tawaf (peace and blessings be upon him). He prayed Zuhr in Makkah (peace and blessings be upon him).
Then he returned from Makkah and prayed with the people who were waiting for him. He prayed Zuhr with them in Mina. So he prayed it twice: the first in Makkah, which is obligatory, and the second in Mina for those who remained waiting for him, which is voluntary for him (peace and blessings be upon him).
With this, it is established that it is valid for one who is praying an obligatory prayer to pray behind one who is praying a voluntary prayer, as Mu'adh used to pray with his companions as a voluntary prayer and pray 'Isha' with the Prophet (peace and blessings be upon him) as his obligatory prayer. He would pray 'Isha' with the Prophet (peace and blessings be upon him) as his obligatory prayer, then go and pray with his companions their obligatory prayer, which is voluntary for him. All of this is permissible, praise be to Allah.
Then the Prophet (peace and blessings be upon him) stayed in Mina on the eleventh, twelfth, and thirteenth days, stoning the three pillars after the sun passes its zenith. He would stone each pillar with seven pebbles, one after another, saying takbir with each pebble. He would place the first pillar, which is the one closest to the Musalla of al-Khaif, on his left, and move forward to make it easy so that he would not be hit by people’s stones and so that he would not crowd the people. He would stone it with seven pebbles, stand beside it, place it on his left, and supplicate, raising his hands and persisting in supplication and lengthening it, as the Prophet (peace and blessings be upon him) did, for he raised his hands and increased his supplication, may Allah’s peace and blessings be upon him, after stoning the pillar on the eleventh, twelfth, and thirteenth days. Then he would go to the middle pillar and stone it with seven pebbles, saying takbir with each pebble. Then he would place it on his right and take the left side—meaning his left—and stand supplicating, raising his hands and persisting in supplication, may Allah’s peace and blessings be upon him. This is the Sunnah: that the pilgrim stands at the first pillar after stoning it and supplicates, and at the second pillar after stoning it and supplicates facing the qiblah, placing the first pillar on his left and the middle pillar on his right while supplicating. This is the Sunnah for those for whom it is facilitated. For those for whom it is not facilitated, they owe nothing. It is a confirmed Sunnah that the Chosen One (peace and blessings be upon him) practiced.
As for the third pillar, he would stone it and not stand beside it. The stoning of the Jamarat al-Aqabah is done on the eleventh, twelfth, and thirteenth days without standing beside it, just as he did not stand beside it on the Day of Sacrifice; rather, he stoned it and departed, may Allah’s peace and blessings be upon him.
Then permission was given for people to hasten; whoever wishes to hasten on the twelfth day, there is no harm in it; for Allah the Exalted said: [al-Baqarah:203] Whoever wishes to hasten after stoning on the twelfth day, there is no harm. He stones the pillars and then goes to Makkah for the Farewell Tawaf. And whoever wishes to stay until the thirteenth day, as the Prophet (peace and blessings be upon him) stayed until the thirteenth, may Allah’s peace and blessings be upon him. When he stoned the pillars on the thirteenth day after the sun passed its zenith, he moved forward to al-Abtah and stopped there. He prayed the Zuhr, 'Asr, Maghrib, and 'Isha' prayers with the people there, may Allah’s peace and blessings be upon him. Then he rode to Makkah during the night, in the last part of the night, for the Farewell Tawaf. He performed the Farewell Tawaf in the last part of the night, may Allah’s peace and blessings be upon him, and led the people in the Fajr prayer, reciting Surah al-Tur in it.
Then, after finishing the Fajr prayer, he set out for al-Madinah, may Allah’s peace and blessings be upon him, on the morning of Wednesday, the fourteenth of Dhu al-Hijjah, may Allah’s peace and blessings be upon him.
And with this, Hajj ended; the acts of Hajj ended with the Farewell Tawaf. Whoever departs on the twelfth day and says farewell—if he intends to travel—that day, and if he wishes to stay in Makkah for additional days, he delays the farewell until he resolves to travel. When he resolves to travel, he performs the Tawaf and then travels. And so, whoever delays until the thirteenth day and does not hasten, when he finishes stoning, if he wishes to stay in Makkah, he stays in Makkah, and if he wishes to travel, he performs the Farewell Tawaf and travels. This is how the Prophet (peace and blessings be upon him) did it.
And the stoning is after the sun passes its zenith on the days of Tashriq, not before the sun passes its zenith. One does not stone before the sun passes its zenith, but... after the sun passes its zenith. If one is unable or occupied, he stones after sunset for that day. That is, every day, if it is not facilitated during the day, he stones for it after sunset on that day when the sun has set. And so, on the twelfth day, he stones after the sun passes its zenith if it is facilitated, otherwise after sunset.
And so, on the thirteenth day, he stones after the sun passes its zenith, but there is no stoning after sunset in it; because the stoning ends when the sun sets. So the thirteenth day must be completed before sunset. And this is generally not difficult or burdensome; because people generally depart on the twelfth day, and only a few remain on the thirteenth day, so there is no difficulty in stoning before sunset, but after the sun passes its zenith.
And during the days in Mina, one increases in the remembrance of Allah, in takbir, and in tahlil. The Prophet (peace and blessings be upon him) said: They slaughter the sacrificial animals in them and eat and feed others, as Allah the Exalted said: [al-Hajj:28] And they increase in supplication and remembrance, and in reciting the Qur'an at appropriate times, teaching people good, and calling to good. All of this is required, if one has knowledge.
And so, on the Day of Sacrifice, if stoning is not facilitated on the Day of Sacrifice, he stones after sunset until the end of the night. The night of the eleventh is attached to the Day of Sacrifice. If stoning is not facilitated in it, he stones after sunset and that suffices him, and praise be to Allah; because some people may be occupied on the Day of Sacrifice, or a preventer may occur for them from stoning on the Day of Sacrifice. So he stones—according to the correct view—after sunset, and there is no blame in that. Yes.
The presenter: May Allah reward you with good, and benefit us with your knowledge.
The reality, Your Eminence the Shaykh, is that you remind us of this pleasant and blessed journey, and this method that our Prophet, our beloved, and our master Muhammad (peace and blessings be upon him) followed. You call the Muslim community to follow that trace and proceed on that methodology. May Allah reward you with the best reward.
The Shaykh: We ask Allah to make them successful in that. We ask Allah to make the Muslims successful in following their Prophet (peace and blessings be upon him) and holding fast to his guidance in everything, in Hajj and otherwise. For that is the path to happiness and the cause of salvation in this world and the Hereafter. We ask Allah to make us and them successful in that.