53.1. CHAPTER DESCRIPTION OF HAJJ AND UMRAH
“Chapter: Description of Hajj and ‘Umrah”: This chapter describes the way Hajj and ‘Umrah are performed as this information is very essential. Hajj and Umrah should be performed the way it was legislated by Allah and His Messenger as he(pbuh) said, “Take from me your rites of pilgrimage.” (Reported by al-Bayhaqi with this wording (5/125) from the narration of Jabir. It was also reported by Muslim (4/79).) That is, learn from me the way the rites of pilgrimage are done and do it likewise. The Prophet(pbuh) is an example and role-model for the Ummah. Allah says: {There has certainly been for you in the messenger of Allah an excellent pattern.} (Al-Ahzab: 21)
The Prophet(pbuh) said, “Take from me your rites of pilgrimage. ’’Allah has made the Prophet an explainer of the revelation He sent down to the people. He is a role-model and an exemplar(pbuh).
Muslims must follow the way he went about doing the rites of Hajj and ‘Umrah. What he made wajib is wajib upon them as well. What was considered as mustahabb shall be considered likewise by the masses. We shall study this in-depth shortly.
Those who are not in ihram at Makkah may enter into ihram to perform Hajj before the sun sets from its zenith on the day of Tarwiyyah. It is permissible for him to enter into ihram from anywhere within the Haram.
“Those who are not in ihram at Makkah may enter into ihram to perform Hajj before the sun sets from its zenith on the day of Tarwiyah”: It is mustahabb for a non-muhrim in Makkah—who made tahalul after completing his ‘Umrah and is waiting for Hajj season to begin— to enter into ihram with the intention to perform Hajj on the day of Tarwiyyah. This day corresponds with the eighth of Dhul Hijjah.
It is called the day of Tarwiyyah because the word refers to the drawing of water and the pilgrims draw water to fill their supplies on this day in preparation for Hajj. They enter into ihram in the morning before zawal (after the sun sets from its zenith), that is, before the time for the zuhr prayer. The Prophet(pbuh) ordered his Companions who were non-muhrims to enter into ihram to perform Hajj in the morning of the eight of Dhul Hijjah. This is the Sunnah.
If one delays entering into ihram until later in the day or after zawal or even after the day of Tarwiyyah, it is permissible.
It is also a Sunnah to enter into ihram at the very spot where they had camped at Makkah. Those who made tahalul after performing ‘Umrah would have needed to camp or take up residence at a place whilst waiting for the Hajj season to begin. On the day of Tarwiyyah, they should enter into ihram from that very place and then proceed to Mina. They should not go to Masjid al-Haram or under “al-Mizab ” (roof gutter)— as some people call it— for the purpose of entering into ihram. In fact, they should enter into ihram from their houses or place of residence where they had stayed temporarily. This is what the Prophet(pbuh) commanded the Companions, who made Hajj with him, to do. These Companions were non-muhrims and so he(pbuh) commanded them to enter into ihram from al-Abtah (the place where they had camped). He(pbuh) had not ordered the Companions to enter into ihram near the Ka’bah at Masjid al-Haram. Furthermore, he did not order them to perform tawaf of the House after entering into ihram. This is not legislated as a rite of Hajj. The pilgrims should enter into ihram at the place they had stayed in Makkah and then proceed to Mina.
“It is permissible for him to enter into ihram from anywhere within the Haram”: It is permissible for a pilgrim to enter into ihram from a place other than where he had stayed in Makkah. This is provided that it is within the Haram sanctuary. However, to do so from the place of his residence is best.
He spends the night at Mina. At sunrise, he moves onward to ‘Arafah.
“He spends the night at Mina”: Once they enter into ihram to perform Hajj before zawal on the eighth of Dhul Hijjah, they proceed to Mina and stay there the whole day and the night of the ninth of Dhul Hijjah. They perform the obligatory prayers by shortening them without combining (jamm) as was done by the Prophet(pbuh). Going to Mina on the eighth of Dhul Hijjah and staying the night there are two of the Sunnah acts amongst the sunan of Hajj. If a person goes to ‘Arafah without going to Mina, his Hajj is valid though he has missed out a Sunnah act. Similarly, if a pilgrim enters into ihram on the day of ‘Arafah instead of the day of Tarwiyyah, it is permissible. However, he has missed out on a Sunnah act.
“At sunrise, he moves onward to ‘Arafah”: At sunrise of the ninth day, the pilgrims move onward to ‘Arafah, regardless if they were at Mina (which is according to the Sunnah) or if they were at another place besides Mina. They must all proceed to ‘Arafah which is the place of wuquf (standing). The Prophet(pbuh) went from Mina to ‘Arafah after sunrise on the ninth of Dhul Hijjah. This is the best way to do the rite.
‘Arafah, as mentioned, is the place of wuquf. Standing at another place besides ‘Arafah is not permissible. Some people used to stand at Muzdalifa during the days of ignorance and avoided going to ‘Arafah. They claimed that they were the residents of the Haram sanctuary and so would not go beyond its periphery.
By doing so, they changed the rites of Hajj. The Prophet(pbuh) came to rectify the rites of Hajj to how it was legislated to Ibrahim He used to go to ‘Arafah and did not stay at Muzdalifa. The evidence for this is in the ayah: {Then depart from the place from where [all] the people depart.} (Al-Baqarah: 199) This is referring to ‘Arafah from whence Ibrahim proceeded onwards.
All of it is a place for standing except the bottom of the valley of ‘Uranah.
“All of it is a place for standing”: The entire area of Arafah, including its borders is a place of wuquf. Nowadays signboards demarcate the area from all directions so that the pilgrims will get to perform wuquf the boundaries of ‘Arafah and not outside of it.
There are no locations in ‘Arafah more meritorious or more significant in terms of performing wuquf. The Prophet(pbuh) said, “I made wuquf here and the whole of ‘Arafah is a place for wuquf.” (Reported by Muslim (4/43) from the long hadith narrated by Jabir that describes the Hajj of the Prophet(pbuh).)
It is permissible to make wuquf in the entire area of ‘Arafah and in doing so the pilgrim fulfils the greatest pillar of Hajj. A person should not exert great effort towards standing at a particular place in ‘Arafah. He should not say, “I will not make wuquf except at the place where the Prophet(pbuh) stood,” which was at a rock formation, and he positioned himself facing Mount Rahmah while standing in the direction of the qiblah. Pilgrims are not required to go to this location. They can camp at any place within ‘Arafah as the Prophet(pbuh) said, “I made wuquf here and the whole of ‘Arafah is a place for wuquf.”
It is not a condition that the pilgrim must make wuquf from where Mount Rahmah can be seen, or go right up to it or ascend it to make wuquf. There is no evidence for all these actions and these are not acts of worship. In fact, these acts constitute an effort not ordained by Allah.
It becomes an innovation in Islam if he believes that going to Mount Rahmah, seeing or ascending it is legislated in the din. It will be deemed a heresy for which no commandment was revealed by Allah. In fact, some people believe that the mount is a source of blessing or that there is a blessing in performing prayers therein in or while facing it— as the ignorant believe— or that touching its boulders or the pillars atop the mount is a blessed act. All these acts lead to shirk (associating partners with Allah).
If one believes that the mount or the pillars atop of it benefit or harm him, then he has committed major shirk which nullifies his Hajj. We seek Allah’s protection from it.
“Except the bottom of the valley of ‘Uranah”: This refers to the bottom of the valley, where a masjid is located. This is the place where the Prophet(pbuh) performed his prayer. This valley is outside the boundaries of ‘Arafah. He(pbuh) performed zuhr and ‘asr prayers at this place by combining them at zuhr time with just one adhan but two iqamahs called. Afterwards, he entered ‘Arafah and did not stay put at this valley as it was not part of ‘Arafah.
Hence, he(pbuh) said, “Depart from the bottom of ‘Uranah.’’ (Reported by Ahmad (4/82), Ibn Hibban (3854) and al-Bayhaqi (5/295) from the narration of Jubayr ibn Mut’im.) “The rear end of the masjid located in this valley is in fact within the boundary of ‘Arafah as it stretches beyond the valley. The front of the masjid though is in ‘Uranah. It is not permissible to make wuquf m this area. There are visible sign boards that clearly demarcate the boundary of ‘Arafah and the place wherein wuquf is permitted and where it is not. Praise be to Allah.
In fact, there are sign boards inside the masjid that inform pilgrims which part of it is within ‘Arafah and which part is beyond ‘Arafah. The Prophet(pbuh) as is well-known, reached Namirah in the early part of the afternoon and then departed from it. He gave his sermon and performed prayer at the valley of ‘Uranah and then left it to enter ‘Arafah where he made wuquf.
It is Sunnah to combine the zuhr and ‘asr prayers and to make wuquf while atop a riding animal at the rock formations and Mount Rahmah. He then makes excessive invocations that are prescribed.
“It is Sunnah to combine the zuhr and ‘asr prayers”: I.e., at the time of the zuhr prayer (jamm taqdim). He does it by calling one adhan and two iqamahs. The prayers are combined so that it allows him ample time for wuquf and invocations as was the manner in which the Prophet(pbuh) did. (Reported by Muslim (3/41) as narrated by Jabir in the hadith describing the Prophet’s Hajj.)
“And to make wuquf while atop a riding animal at the rock formations and Mount Rahmah”: It is Sunnah to make wuquf atop one’s riding animal or while seated in one’s vehicle, though it is permissible to sit or sleep at Arafah. Sitting on one’s riding animal or standing whilst performing invocation during wuquf is better. The Prophet(pbuh) used to make wuquf while sitting atop his riding animal and invoking his Lord. (Reported by Ahmad (5/209), al-Nasa’i (5/254) from the narration of Usamah ibn Zayd.)
The Messenger of Allah(pbuh) made wuquf at the rock formations and at Mount Rahmah. However, he did not specify it as such. The pilgrims need not make wuquf there, especially if it requires them to go through great hardship to get there. Instead, they should make wuquf at any place in ‘Arafah which is convenient for them.
It is not legislated in Islam that they endure the summer heat, the sunbaked ground and thirst so as to perform wuquf at these rock formations and Mount Rahmah. It is not prescribed in the din as it involves excessive burden upon one’s self. However, if they can get to it with ease, then it is better for the pilgrims to make wuquf at the rock formations and Mount Rahmah where the Prophet(pbuh) made wuquf. The condition is that the pilgrims should not face any hardship or difficulty in getting there.
“He then makes excessive invocations that are prescribed”: One busies himself with invocations whilst in wuquf at Arafah as it is a day of invocation. The Prophet said, “The best of invocations are the invocations at Arafah and the best invocation that I and the prophets before me have invoked is, “La ilaha illallah, wahdahu la sharika lahu, lahu al-mulk, wa lahu al-hamd, wa huwa ‘ala kulli shayin qadir.” (There is none worthy of worship but Allah alone, who has no partner, His is the dominion and to Him belongs all praise and He is able to all things.) (Reported by Ahmad (2/210) and al-Tirmidhi (3585).)
He repeats this as often as possible and supplicates to Allah with supplications that come easy for him and which are authentically based on the Qur’an and the Sunnah. He should not engage in any supplication that is an innovation. He should not make dua through an intermediary or through the Prophet(pbuh) or in any other innovated manner. He should only invoke Allah with supplications that have been prescribed in the din and that are originally from the Qur’an and Sunnah.
These supplications must be authentic with proofs from the Qur’an and Sunnah, or one should pray what is easy for him that falls in line with the Qur’an and Sunnah. One should not supplicate with weak and adulterated invocations that lead to shirk. The pilgrims should also not utter invocations that are innovations in Islam and that which have not been prescribed by Allah. Neither should they engage in congregational invocations. Instead, each of them should invoke Allah individually.
Even if a person makes wuquf momentarily anytime between dawn on the day of ‘Arafah until dawn on the day of sacrifice and he is in the state of ihram to perform Hajj, then his Hajj is valid. Otherwise, it becomes invalid.
“Even if a person makes wuquf momentarily anytime between dawn on the day of ‘Arafah until dawn on the day of sacrifice”: The author now details the timing for wuquf after having elaborated on the place where it should be performed. The view of Imam Ahmad is that the timing for wuquf commences at dawn on the day of ‘Arafah. (See al-Kafi (1/244).) The majority of the scholars— including a narration from Imam Ahmad— are of the opinion that it commences after the sun’s zenith (zawal al-shams) on the day of ‘Arafah. This is the correct opinion. (The view of Imam Malik and Imam Shafi’i. See al-Mughni (5/274).) However, Imam Ahmad gives evidence for his view based on the hadith narrated by ‘Urwah ibn al-Mudhris al-Ta’i, who mentioned to the Prophet that he had made wuquf at every mountain that he passed by as he did not know ‘Arafah well. He added that he had gone through great difficulties and exhausted his animal in doing so. The Prophet replied to him saying, “He who joins us for prayer…” He was at Muzdalifa when he said this and was referring to the fajr prayer, “… Stays with us until we depart and he had been to ‘Arafah the night or day before, then his Hajj is valid and he has fulfilled his duties.” (Reported by Ahmad (4/15), Abu Dawud (1950), al-Tirmidhi (891) and al-Nasa’i (5/263) from the narration of Urwah ibn Mudris.)
His(pbuh) saying, “And he had been to ‘Arafah the night or day” includes dawn on the day of ‘Arafah up to dawn on the day of sacrifice (yawm al-nahr). As the day of ‘Arafah spans a day and a night, so it must include the day of the ninth and the night of the tenth of Dhul Hijjah.
The day of the ninth begins at dawn (fajr) and ends at sunset (maghrib’) while the night of the tenth begins at sunset (maghrib) and ends at dawn (fajr). This period is the timing for wuquf based on the hadith, “He had been to ‘Arafah the day or night before.” Day refers to the whole day and this is the crux of Imam Ahmad’s view.
However, the majority of scholars say, “The Messenger of Allah(pbuh) did not make wuquf except after the sun’s zenith. He(pbuh) had in fact waited until the sun had set from its zenith and then delivered the sermon, after which he prayed in ‘Uranah and then entered Arafah. He said, “Take from me your rites of pilgrimage.’’ This is proof that wuquf commences after the sun’s zenith on the day of Arafah, not at dawn. This view is more correct as it is based on the Prophet’s performance itself and his statement, “Take from me your rites of pilgrimage.” Wuquf unanimously ends (i.e., with ijma) at dawn on the day of sacrifice. What is disputed is the beginning of wuquf. whether it begins at dawn or at noon on the day of ‘Arafah.
“And he is in the state of ihram to perform Hajj ”: I.e., he is a muhrim intending to perform Hajj. Were he to stay in ‘Arafah as a non-muhrim and then leave only to return to it after the wuquf timings having entered into ihram, his standing at ‘Arafah cannot be considered as the rite of wuquf.
Whoever makes wuquf during the day, departs before sunset and does not return before sunset, must compensate with dumm. Whoever makes wuquf only during the night need not pay the compensation.
“Whoever makes wuquf during the day, departs before sunset and does not return before sunset, must compensate with dumm”: We have discussed that the more authentic timing for wuquf at Arafah is from when the sun sets from its zenith. It continues until dawn on the day of sacrifice. However, he who makes wuquf in the day must continue to do so until sunset as the Prophet(pbuh) made wuquf until the sun had set. He said, “Take from me your rites of pilgrimage.”
(Reported by al-Bayhaqi (5/125) and Muslim (4/79) from the hadith of Jabir.) Whoever leaves ‘Arafah during the day but returns to it before the sun sets need not compensate for his action. However, if he does not return, then he must pay the fidyah for this by sacrificing a sheep in Makkah or the Haram. He must distribute it to the poor people of the Haram. He is obliged to do this for he had failed to fulfil a wajib act of Hajj. He who fails to carry out a wajib act from the wajibat (plural of wajib) of Hajj is obliged to pay the dumm penalty.
“Whoever makes wuquf only during the night need not pay the compensation”: He who makes wuquf on the night of the tenth (who arrives at ‘Arafah after sunset), may just stay there momentarily and then depart. He is not required to expiate for this action.
He leaves for Muzdalifah after sunset in a tranquil manner.
“He leaves for Muzdalifah after sunset in a tranquil manner”: After sunset, the pilgrims proceed towards Muzdalifah. It is called such as the people yazdalifuna (i.e., proceed) towards it. Hence it is appropriately named. It is also called “Jam’an” as the people congregate there. It has a third name which is “al-Mash’ar al-Haram”. It was given this name because there is a mountain there on which the Prophet (pbuh) stood. These are the names of Muzdalifah. Once it is apparent that the sun has set, the pilgrims leave ‘Arafah and head towards Muzdalifah in a tranquil and peaceful manner. Such a mannerism is expected as it an act of worship. Furthermore, it is the most significant of times. The Prophet departed Arafah in a tranquil manner and let loose the reins of his ride such that its tip touched his saddle’s haunch. He(pbuh) used to signal the people with his blessed hand and say, “O people! Tranquility, Tranquility.” (A portion of the hadith narrated by Jabir ibn ‘Abdillah where he describes the Hajj of the Prophet(pbuh). This hadith was reported by Muslim (4/38-42).)
It is important that the pilgrims observe this lofty mannerism by moving towards Muzdalifah in a tranquil and peaceful manner and should neither rush to get there nor create trouble. This is especially the case nowadays where pilgrims drive their vehicles to Muzdalifah. The hazards caused by motor vehicles are well-known as are the chances of accidents. It is an obligation upon the drivers to fear Allah and to proceed in a calm manner and allow other pilgrims who are ahead of them enough room so that they too can reach Muzdalifah in a calm manner and without incident.
He may speed up when there is room. The two-night prayers are combined and he spends the night there. He may choose to leave after midnight. He must pay the dumm penalty if he leaves before that and pay likewise if he reached it after dawn but not before.
“He may speed up when there is room”: The pilgrims move towards Muzdalifah in a tranquil manner as was the manner of the Prophet. However, if there is a large space on the trail ahead of them and there is no harm to anyone, they may speed up as was the practice of the Prophet(pbuh).
“The two-night prayers are combined”: Once he reaches Muzdalifah, he combines the two-night prayers: maghrib and ‘isha. He should not perform the prayers whilst on the trail heading towards Muzdalifah. This is because the Prophet M made ablution but did not perform the prayers until he reached Muzdalifah. (Reported by al-Bukhari (2/200-201) and Muslim (4/73) from the narration of Usamah ibn Zayd.) The pilgrims should combine these two prayers once they arrive at Muzdalifah unless they fear that it will be dawn before they reach it. In this scenario, they may combine the prayers along the trail towards Muzdalifah and not allow the prayer time to lapse.
“And he spends the night there”: That is, spending the night at Muzdalifah as the Prophet(pbuh) spent the night there until dawn. As for those who just pass by Muzdalifah, i.e., those who pray the two-night prayers there and then depart, they have done an action contradicting the Sunnah and the guidance of the Prophet(pbuh). They have forgotten a wajib act from among the wajibat acts of Hajj. Spending the night at Muzdalifah is wajib and it will not suffice the pilgrim to pass it by without staying there as practiced by some of them.
“He may choose to leave after midnight”: It is not permissible for him to leave Muzdalifah before midnight. He may leave at midnight, especially those who have valid reasons to do so like the aged, sick, women and children. They may fear leaving during the day due to crowding. Therefore, these groups of people are allowed to depart from Muzdalifah after midnight. Those who need to escort these groups of people may leave along with them as the Prophet(pbuh) gave concession to those who are frail to leave Muzdalifah and head towards Mina. (Reported by al-Bukhari (2/202) and Muslim (4/77 and 78) from the narration of Ibn ‘Abbas.)
Those who are healthy and fit must stay the night. They are ordained to perform the fajr prayer at Muzdalifah as we shall discuss shortly.
“He must pay the dumm penalty if he leaves before that and pay likewise if he reached it after dawn but not before”: Whoever leaves before midnight has indeed failed to perform a wajib act and is obliged to pay fidyah for it by sacrificing a sheep in Makkah and distributing it to the poor people of the Haram. He may also share equally with six others to sacrifice a camel and then distribute his share of the meat.
If he is not able to procure a sacrificial animal, he must fast for ten days as expiation for not doing a wajib act of Hajj. Similarly, those who delay their arrival at Muzdalifah until after dawn without a valid reason must offer expiation. This is because they have missed spending the night at Muzdalifah which is a wajib act of Hajj. Hence, they must compensate for this by paying a fidyah. However, those who arrive at Muzdalifah after dawn because of a valid reason or were prevented from reaching it on time need not offer expiation.
Once he has performed the morning prayer, he goes to al-Mash’ar al-Haram and ascends it or stands near it. He praises Allah, glorifies Him (i.e., saying “al-hamdulillah, allahu akbar”) and recites: {But when you depart from ‘Arafah, remember Allah at al-Mashar al-Haram.} (Al-Baqarah: 198-199) And engages in invocation until the horizon turns yellow.
“Once he has performed the morning prayer, he goes to al-Mash’ar al-Haram and ascends it or stands near it. He praises Allah, glorifies Him”: It is Sunnah for those who perform the fajr prayer at Muzdalifah to stand there and invoke Allah. It is meritorious to go over to the mountain called al-Mash’ar al-Haram which is also called Mount Qazh, and stand there. It is however sufficient for him to stand at the place where he had spent the night and invoke Allah. Praise be to Allah. The Prophet(pbuh) said while he was at Muzdalifah, “I stand here and the whole of Jam’an is a place of standing.” (Reported by Muslim (4/43) from the hadith of Jabir ibn ‘Abdillah.) What is important to emphasize is that it is mustahabb for one to strive to invoke Allah much after the fajr prayer until the horizon turns bright yellow. He then leaves Muzdalifah and heads for Mina just before sunrise.
“And recites”: Here one recites ayah 198 and 199 from Surah al-Baraqah: {But when you depart from ‘Arafah, remember Allah at al-Mashar al-Haram. And remember Him, as He has guided you, for indeed, you were before that among those astray. Then depart from the place from where the people depart and ask forgiveness of Allah. Indeed, Allah is Forgiving and Merciful.} (Al-Baqarah: 198-199)
“And engages in invocation until the horizon turns yellow”: He recites both the above ayahs and then invokes Allah with invocations that are easy for him.
After reaching Muhassir Valley, the pilgrim increases his speed to a stone’s throw. He gathers seventy pebbles ranging from the size of chick-peas to hazelnuts.
“After reaching Muhassir Valley, the pilgrim increases his speed to a stone’s throw”: Once he makes invocations after fajr prayer at Muzdalifah, he departs before sunrise. This is because the Prophet(pbuh) left Muzdalifah before sunrise (Reported by al-Bukhari (2/204) from the narration of ‘Umar ibn al-Khattab.) which was contradictory to the habit of the polytheists. The polytheists used to make wuquf until sunrise and say, “As the sun rises above Mount Thabir so shall we depart.”
So, the Prophet(pbuh) contradicted them by leaving Muzdalifah before sunrise.
The pilgrims then pass through the Muhassir Valley which is at the half-way mark between Mina and Muzdalifah and is a barzakh (divider) between the two great symbols. The valley is neither in Mina nor in Muzdalifah. The pilgrims travel through it quickly and for this reason it is called Muhassir Valley (From the root word hasar i.e., weariness as the pilgrims grow weary due to the speed of travel). It is also said that in this valley calamity befell the people of the elephant who were on their way to demolish the Ka’bah. Allah sent down his punishment in this valley. Hence the pilgrim hurries through the valley and does not linger there for a long time lest a similar calamity that befell those who were tormented befalls them too. This valley is not wide as described by the Prophet(pbuh): “A stone’s throw away.”
“He gathers seventy pebbles ranging from the size of chick-peas to hazelnuts”: He should gather seventy pebbles if he plans to stay the entire Hajj period and forty-nine pebbles if he plans to leave a day early. He gathers the pebbles while travelling between Muzdalifah and Mina as was done by the Prophet(pbuh). However, if he gathers all the pebbles for all the days at Muzdalifah or between Muzdalifah and Mina, it is permissible. This matter is not restricted, praise be to Allah.
However, it is surely better to do as the Prophet(pbuh) did and gather seven pebbles along the way to throw at Jamrah al-Aqabah. (Reported by Ahmad (1/215), al-Nasa’i (5/268) and Ibn Majah (3029) from the narration of Ibn ‘Abbas.)
The rest of the pebbles are gathered around the campsite in Mina, whereby one takes the amount that is needed for that particular day. This is evidently easier on him. He is not required to pick all the pebbles only at Muzdalifah. He can gather the pebbles at Muzdalifah, along the way to Mina and at Mina. There are a lot of options for him.
The size of the pebble that is thrown at the Jamrat is described as being between “from the size of chick-peas to hazelnuts.’’ The chick-pea is well-known and al-bunduq is the type of pebble used to shoot at birds and is slightly bigger than a chick-pea.
The pilgrim should not gather stones that are huge as this is excessive and going beyond bounds. Instead, he should gather pebbles that are slightly bigger than a chick-pea or a broad bean. This is the size of the pebbles thrown by the Prophet(pbuh). When Ibn ‘Abbas picked the pebbles for him, he only chose those that were slightly bigger than a chick-pea and said, “Pebbles of this size are thrown. Beware of all excessiveness for verily those before you were destroyed due to excessiveness.” (Reported by Ahmad (1/215), al-Nasal (5/268) and Ibn Majah (3029) from the narration of Ibn ‘Abbas.)
Large pebbles should not be thrown as it is tantamount to going beyond bounds. The pilgrim should also not throw pebbles smaller than a chick-pea as this contradicts the Sunnah. He should choose pebbles that are the size of the pebbles thrown by the Prophet(pbuh) as described in the hadith.
Arriving at Mina— an area stretching from Muhassir Valley to the Jamrah al-Aqabah— he throws seven pebbles one after the other.
“Arriving at Mina— an area stretching from Muhassir Valley to the Jamrah al-Aqabah— he throws seven pebbles one after the other ”: Mina stretches from Muhassir Valley to Jamrah al-Aqabah. These are the eastern and western borders. The northern and southern boundaries are encircled by two opposite mountains. This is the total surface area of Mina. Any land in the direction of Makkah after Jamrah al-Aqabah is outside the periphery of Mina. The pilgrim arrives at Jamrah al-Aqabah, which is the biggest pillar and the one which is nearest to Makkah. It is so called because it used to be on the trail that led up a mountain. Al-Aqabah refers to a mountainous trail. However, the mountain was levelled to make way for expansions. It is also called al-Jamrah al-Kubra. No pebbles are thrown on the day of ‘Eid except these seven pebbles which he does upon arriving at Mina.
He raises his right hand to the extent that the armpit is visible and says takbir each time he throws a pebble. Throwing anything else is not permitted neither should he re-use the pebbles that he has thrown. He should not stand there and stops chanting the talbiyah just before it.
“He raises his right hand to the extent that the armpit is visible and says takbir each time he throws a pebble”: The correct method of throwing the seven pebbles at Jamrah al-Aqabah is to throw the pebbles one by one, raising the hand to do so. He should exaggerate in raising his hands such that his armpit is visible to others. This is the method used by the Prophet(pbuh) so that each throw is strong enough.
The pebbles are thrown one after the other. It is not permitted for him to throw all the pebbles in one throw. If he does, it will only be considered as throwing a single pebble. Instead, he should throw one pebble at a time and do so continuously until all seven pebbles are thrown. It is a Sunnah that one
say, “allahu akbar with each throw.
“Throwing anything else is not permitted neither should he re-use the pebbles that he has thrown”: Only pebbles can be thrown. Throwing a piece of metal, wood, clay or glass is not permissible. This is because the Prophet(pbuh) threw pebbles and said, “Take from me your rites of pilgrimage.” (Reported by al-Bayhaqi with this wording (5/125) from the narration o f Jabir. It is also reported by Muslim (4/79).)
Similarly, re-using thrown pebbles is not permitted. This is because the pebbles have already been used in worship and those already thrown should not be thrown again. A parallel example would be water used for ablution. Once a person uses water for ablution, whatever water that falls away from his body parts should not be re-used for the purpose of ablution. This water is now considered “used water”. The pilgrim should not pick the pebbles that have been thrown into the trough of the Jamrah and then throw them again. However, he may gather pebbles from the valley or that which fell on the ground and throw them at the Jamrah.
“He should not stand there”: That is, after throwing the pebbles at Jamrah al-Aqabah. Instead, he should move on just as the Prophet(pbuh) moved on after throwing the pebbles on the day of ‘Eid. He did not stand and make supplications after throwing the pebbles. (As narrated by Jabir in the hadith where he describes the Hajj o f the Prophet(pbuh) reported by Muslim (4/42).)
“And stops chanting the talbiyah just before it”: As soon as he goes to throw the pebbles at Jamrah al-Aqabah, he is considered to have made tahalul. The Prophet(pbuh) kept chanting the talbiyah until he threw pebbles at Jamrah al-Aqabah. (Reported by al-Bukhari (2/201) and Muslim (4/71) from the narration of al-Fadl ibn al-Abbas.)
He throws after sunrise and is allowed to do so after midnight.
“He throws after sunrise and it is allowed to do so after midnight”: Those without any valid excuses should throw the pebbles after sunrise. Those who have valid excuses are permitted to throw after midnight if they leave Muzdalifah after midnight. Umm Salamah departed from Muzdalifah after midnight and then threw the pebbles at the Jamrah. (Reported by Abu Dawud (1942).) It is only appropriate that the fit and healthy should throw the pebbles after sunrise as was done by the Prophet(pbuh). (Reported by Muslim (4/80) from the hadith narrated by Jabir who said, “The Prophet(pbuh) threw pebbles at Jamrah on the day of sacrifice in the morning and in the afternoon on the days that followed.)
If they throw the pebbles after midnight it is still permissible for them. However, to do so after sunset is better.
He then slaughters his sacrificial animal, if he has it.
“He then slaughters his sacrificial animal, if he has it ”: This is the second rite of Hajj that is done on the day of ‘Eid. Those who possess the sacrificial animal must slaughter it if they have done the first rite of throwing pebbles at Jamrah al-Aqabah after sunrise. The Prophet(pbuh) slaughtered the sacrificial animal that he had with him after throwing the pebbles at Jamrah al-Aqabah. (As related in the hadith narrated by Jabir where he describes the Hajj of the Prophet(pbuh) reported by Muslim (4/42).)
He shaves the hair or shortens his hair all around. A woman cuts her hair the length of one unmulah.
“He shaves the head or shortens his hair all around”: The third rite of Hajj on the day of ‘Eid is the shaving of the head or shortening of all of the hair. Shaving the head is only for men. He may opt to cut all the hair on his head. It is not permissible to cut some of the hair on some parts of his head and leave the other parts uncut. This practice is rife with the ignorant people and with those who claim that there is a concession to shorten the hair from the sides and leave the rest uncut. This is insufficient as shortening the hair is a replacement for shaving it. Shaving of the hair encompasses the entire head. Similarly, shortening of the hair must be done throughout the head. This does not mean that he has to cut every single strand of hair on the head. It just refers to cutting off the hair all around the head.
It must be mentioned that shaving the head is better as the Prophet(pbuh) sought forgiveness thrice for those who shaved their head. He sought forgiveness only once for those who shortened their hair. (Reported by al-Bukhari (2/213) and Muslim (4/81) from the narration of Abu Hurairah.) This is proof that shaving the head is better for the male than shortening of the hair. Allah mentioned shaving the head before he mentioned about shortening of the hair: {With your heads shaved and [hair] shortened.} (Al-Fath: 27)
“A woman cuts her hair the length of one unmulah”: Women, on the other hand, should not shave their hair. Instead, she just has to cut her hair the length of an unmulah which is a third of a finger’s length. Each finger has three ridges except the thumb. The space in between two ridges is called unmulah in Arabic. Women need only trim this much and they do so by bunching their hair together and snipping it off.
After that, everything is permissible for him except women.
“After that, everything is permissible for him except women”: Thus far he has done two out of three rites: throwing pebbles at the Jamrah and shaving his head or shortening the hair. If he goes on to perform tawaf al-ifadah, he has achieved full tahalul and everything that was forbidden for him while he was in ihram become permissible once again; including having sexual intercourse with his wife. However, if he has only completed two of the three rites, he has achieved the primary tahalul which makes it permissible for him to do all things that were forbidden while he was in ihram except sexual relations with his wife. It only becomes permissible for him when he completes the third rite which is the tawaf.
Shaving the head and shortening the hair is a rite. No expiation is required for doing it before or after throwing pebbles at the Jamrah and slaughtering the sacrificial animal.
“Shaving the head and shortening the hair is a rite. No expiation is required for doing it before or after throwing pebbles at the Jamrah and slaughtering the sacrificial animal”: It is correct to say the shaving of the head and shortening of the hair is a rite. It is not an act restricted to tahalul as some people claim. In fact, it is a rite from among the rites of Hajj. Its timing is flexible. One may wish to do it on the day of sacrifice or may wish to delay it. There is no expiation for doing it before or after throwing pebbles at Jamrah and slaughtering the sacrificial animal. The four rites, namely, throwing pebbles, slaughtering the sacrificial animal, shaving the head or shortening the hair and tawaf with sa’i can be done in any order; even though the sequence above is better. The Prophet(pbuh) performed his Hajj in this sequence. Altering the sequence to one’s needs is permissible. This is because every time someone asked the Prophet(pbuh) regarding the permissibility of performing the four rites in a varying order, he said, “Proceed, it is not an issue.” (Reported by al-Bukhari (1/31, 43), (2/215), (8/168-169) and Muslim (4/82-83) from the narration of ‘Abdullah ibn ‘Amr ibn al-As.)
By Shaykh Salih ibn Fawzan al-Fawzan
Comments
John Doe
23/3/2019Lorem ipsum dolor sit amet, consectetur adipisicing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat.
John Doe
23/3/2019Lorem ipsum dolor sit amet, consectetur adipisicing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat.
John Doe
23/3/2019Lorem ipsum dolor sit amet, consectetur adipisicing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat.