What is the ruling if a man stoned the large pillar and performed the tawaf of ifadah before the dawn of the day of Eid?
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The questioner : Shaykh, we have a man in our mosque who came from Hajj. He stoned the large pillar at night and performed the tawaf of ifadah at night... What is the status of his Hajj?
The Shaykh : His Hajj is valid, of course. What is the issue, I mean?
The questioner : That he performed the tawaf of ifadah at night, before the dawn, before sleeping.
The Shaykh : Do you mean that it is a condition that the tawaf be during the day, or what do you mean?
The questioner : The intention is that it be after the sun has risen.
The Shaykh : The tawaf of ifadah.
The questioner : Yes.
The Shaykh: No.
The questioner : It is not a condition.
The Shaykh : If someone stayed the night and did not perform the tawaf, he must return to his state of ihram. That is a different matter. Suppose a man remained in his ihram and stoned the pillars on the second or third day at night. I do not think your previous statement applies unless you mean the apparent meaning of your words.
The questioner : I mean, for example, Shaykh, regarding the stoning of the pillars. For instance, on the first day, it is obligatory for him to stay in Muzdalifah, but he proceeded to Mina and stoned the pillars at night, then went down to Makkah and performed the tawaf of ifadah before the dawn.
The Shaykh : First, I may not have noticed your statement "before the dawn" until the end, or perhaps you did not say it. Whether it is this or that, the issue has no relation to invalidity, but rather to advancing or delaying. The one who advances or delays is either sinful or taking a dispensation. It has no relation to the invalidity of the Hajj because he performed the tawaf at night and stoned the large pillar of Aqabah at night. I understood that you meant at night, meaning the second night.
The questioner : But Shaykh, would there be a sin upon him?
The Shaykh: Yes.
The questioner : Shaykh, those who obligate the shedding of blood, do you see, for example, this?
The Shaykh : No, no. I do not expand on the issue of blood. In the issue of blood, I adhere only to what came in the text[Al-Baqarah 2:196] ; that is, [Al-Baqarah 2:196] , this is also an expiation, an expiation, for example, for the one who combined Hajj and 'Umrah, and then in two other places, I do not remember them now.
The questioner : Being prevented (ihisar).
The Shaykh : What is being prevented? Yes,[Al-Baqarah 2:196] .
The questioner : He told him, "You are in your house, from the time of Dhuhr before the prayer, so I wanted to verify with the Shaykh, so I mentioned to him that, why, or this, he told me because the tawaf of ifadah is a pillar and he performed it before the dawn, so I do not consider it valid?"
The Shaykh : No, if he performed the tawaf before stoning, what would I say?
The questioner : I think it must be permissible because the hadith is explicit in this.
The Shaykh : Okay, his statement was contradicted.
The Shaykh : His Hajj is valid, of course. What is the issue, I mean?
The questioner : That he performed the tawaf of ifadah at night, before the dawn, before sleeping.
The Shaykh : Do you mean that it is a condition that the tawaf be during the day, or what do you mean?
The questioner : The intention is that it be after the sun has risen.
The Shaykh : The tawaf of ifadah.
The questioner : Yes.
The Shaykh: No.
The questioner : It is not a condition.
The Shaykh : If someone stayed the night and did not perform the tawaf, he must return to his state of ihram. That is a different matter. Suppose a man remained in his ihram and stoned the pillars on the second or third day at night. I do not think your previous statement applies unless you mean the apparent meaning of your words.
The questioner : I mean, for example, Shaykh, regarding the stoning of the pillars. For instance, on the first day, it is obligatory for him to stay in Muzdalifah, but he proceeded to Mina and stoned the pillars at night, then went down to Makkah and performed the tawaf of ifadah before the dawn.
The Shaykh : First, I may not have noticed your statement "before the dawn" until the end, or perhaps you did not say it. Whether it is this or that, the issue has no relation to invalidity, but rather to advancing or delaying. The one who advances or delays is either sinful or taking a dispensation. It has no relation to the invalidity of the Hajj because he performed the tawaf at night and stoned the large pillar of Aqabah at night. I understood that you meant at night, meaning the second night.
The questioner : But Shaykh, would there be a sin upon him?
The Shaykh: Yes.
The questioner : Shaykh, those who obligate the shedding of blood, do you see, for example, this?
The Shaykh : No, no. I do not expand on the issue of blood. In the issue of blood, I adhere only to what came in the text
a ransom of fasting [three days] or charity or sacrifice
فَفِدْيَةٌ مِنْ صِيَامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍhas an ailment of the head
بِهِ أَذًى مِنْ رَأْسِهِThe questioner : Being prevented (ihisar).
The Shaykh : What is being prevented? Yes,
But if you are prevented, then [offer] what can be obtained with ease of sacrificial animals
فَإِنْ أُحْصِرْتُمْ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِThe questioner : He told him, "You are in your house, from the time of Dhuhr before the prayer, so I wanted to verify with the Shaykh, so I mentioned to him that, why, or this, he told me because the tawaf of ifadah is a pillar and he performed it before the dawn, so I do not consider it valid?"
The Shaykh : No, if he performed the tawaf before stoning, what would I say?
The questioner : I think it must be permissible because the hadith is explicit in this.
The Shaykh : Okay, his statement was contradicted.
Source
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