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Fajr Prayer In Muzdalifah

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بسم الله الرحمن الرحيم
In the Name of Allah (swt), the Most Beneficent, the Most Merciful

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  • Fajr Prayer In Muzdalifah:

80. And all of the pilgrims pray Fajr prayer in Muzdalifah (a place between ‘Arafah and Minaa) except the weak and the women – it being permissible for them to leave after half of the night has passed for fear of the crush of people.

81. Then he comes to the Mash’ar al-Haraam (a small mountain in Muzdalifah) and climbs upon it and faces the Qiblah – then recites tahweed, takbeer, tahleel – and declares Allaah’s Unity and makes du’aa until the sky becomes very bright.

82. And all Muzdalifah is a place of standing – so wherever he stands then it is permissible.

83. Then he leaves for Minaa before the sun rises, calmly while reciting talbiyyah.

84. So when he comes to the river valley of Mu-Hassir he hurries if possible – and it is a part of Minaa.

85. Then he takes the middle road which takes him to the Jamrat ul Aqabah.

  • The Stoning (Ar-Ramee):

86. And he picks up in Minaa stones with which he intends to do the stoning of Jamrat-ul-‘Aqabah – and it is the last of the Jamraat and the nearest one to Makkah.

87. And he faces the Pillar (Jamrah), having Makkah to his left and Minaa to his right.

88. Then he stones it with seven small stones, like the Stones of Khadhf – which are slightly longer than the chickpea.

89. And he recites takbeer while throwing each stone. (73)

90. And he ceases reciting talbiyyah when throwing the last stone.7 (74)

91. And he does not perform this stoning until after sunrise, even the women or weak who were allowed to leave Muzdalifah after half the night, as this is one thing and the stoning is something else. (75)

92. And he may perform this stoning after noon even up to the night if he finds difficulty in performing this stoning before noon as is established in the hadith.

93. So when he has stoned the Jamrah everything becomes lawful for him again except women, even if he has not sacrificed or shaved his head – so he may wear his clothes and use perfume.

94. However he should perform Tawaaf-ul-Ifaada on the same day (before Maghrib) if he wishes to continue in his state of having left iHraam – otherwise, if he has not made Tawaaf before the evening (before Maghrib) then he returns to the state of iHraam as he was before the stoning – so he should remove his clothes and put on iHraam according to the Prophet’s saying: “Verily on this day has been allowed for you, when you have stoned the Jamrah, that was prohibited for you except women (sexual intercourse). Verily on this day everything that you were prohibited from (by iHraam) has been allowed for you, when you have stoned the Jamrah, except the women (sexual intercourse) – so if evening comes upon you before you have made Tawaaf of this House then you revert to the state of iHraam as you were before stoning the Jamrah – until you make the Tawaaf. (76)

  • Innovations of Muzdalifah:

95. Moving hurriedly at the time of leaving `Arafah for Muzdalifah.

96. Bathing to spend the night at Muzdalifah.

97. Regarding it to be desirable for one riding to get down and enter Muzdalifah on foot out of respect for the Sacred Area (Haram).

98. To repeat du’aa upon reaching Muzdalifah saying: (O Allah this is Muzdalifah, many languages have come together here…)

99. Leaving off praying Maghrib prayer as soon as Muzdalifah is reached and instead looking for small stones.

100. Praying the sunnahs of Maghrib between the two prayers – or combining them with the sunnahs of Ishaa and Witr after the two Fard Prayers – as al-Ghazzali says.

101. Increasing the amount of firewood on the night of Sacrifice and in the Mash’ar ul-Haram.

102. Staying awake at night.

103. Stopping at Muzdalifah without spending the night there.

104. Saying upon reaching the Mash’ar ul-Haram: (O Allah I ask You by the night of…) (127)

105. Al-Bazjooris saying: “And it is sunnah to take seven stones for stoning on the Day of Sacrifice from Muzdalifah – and to take all other stones from the river-bed of Muhassir.”

  • Footnotes:

73. As for the addition “Allahummaj’alhu Hajjan mabrooran….” which some writers mention – it is not established from the Prophet as I have explained in ‘Ad-Daee’fah’ (no.1107).

74. Narrated in Ibn Khuzaimah’s ‘Saheeh’ – where he says: Hadith saheeh, and explaining with this narration what is unclear in others and that what is intended by ‘until he stoned Jamrat ul ‘Aqabah’ is ‘finished stoning it’ (Fath ul Baaree, no.1426).

75. And this point has been fully explained in the Original – so refer to that if you wish to receive the proof of the matter (p.30).

76. And this hadith is sahih and has been authenticated by a number of scholars, from among them Ibn ul Qayyim, as I have explained in ‘Sahih Abi Dawud’ (no.1745). And when some of the distinguished scholars came upon this hadith before the spread of this treatise- they regarded it as something strange – some of them quickly declaring it to be weak – as I myself did in some of my earlier works – based upon Abu Dawud’s isnaad – even though Ibn ul Qayyim strengthened it in his ‘Tahdheeb’ of Abi Dawud, and as did Al-Haafiz (Ibn Hajr) in ‘At-Talkhees’ – by keeping silent about it. And I have found other chains of narration for it which will convince anyone looking into the matter of its being raised from the level of da’eef to level of its being saheeh. However due to there being in a reference work not in common use by the large majority – and that is Imaam at-Tahaawis ‘Sharh Ma’aanee ul ‘Athaar’- these people quickly declared its something strange or being da’eef and they were encouraged in this by the fact that they found that some of the earlier scholars had said: ‘And I do not know any scholar who has ruled according to that.’ And that is a negation of something – it is not a piece of definite known amongst the scholars that lack of knowledge of something does not mean absence of knowledge of it. So when a hadith is established to have come from Rasoolullah and is a relevant proof – as this is – then it is obligatory to act upon it straight away, not waiting to see if the scholars know of it or not, just as Imaam ash-Shafi’ee said “A narration is to be accepted as soon as it is confirmed even if none of the scholars are acting upon it like the narrations which they accept – for the hadith of Rasoolullah is confirmed on its own not by anyone’s acting on it afterwards.” I say: So the hadith of Rasoolullah is above needing to be attested to by the actions of scholars according to it, as it is a source (of knowledge) by itself, judging not being judged. And along with that, indeed, some of the scholars have acted upon this particular hadith – from them ‘Urwah ibn az-Zubair – the greatest Taabi’ee – so can there remain any excuse for anyone to leave action according to this hadith: So verily therein is a warning for any who have a perceptive heart or listens attentively. And this is more fully explained in the Original. And you should be aware that the stoning of the Jamrah is for the pilgrims as the ‘Eid prayer for the rest of the people, therefore, Imaam AHmad liked that the time for the ‘Eid prayer in different parts should be that of the time of sacrifice in Minaa, And the Prophet gave Khutbah on the Day of Sacrifice after the stoning just as he used to give the Khutbah in Madinah after ‘Eid prayer – so some people holding it as being desirable to offer ‘Eid prayer in Minaa, taking as their evidence the word of general profs or analogy – is a mistake and neglect of the Sunnah – As neither the Prophet nor the khulafaa after him ever prayed the ‘Eid prayer at Minaa. See ‘Fatawaa Ibn Taimiyyah'(26:180).

127. This du’aa besides being a novelty also contains that which contradicts the sunnah and that is using as a means of approach to Allaah the ‘right of the Mash’ar-ul-Haraam and the Ka’bah…’but rather than one should use Allaah’s names and attributes as a means of approach (wasilah) to Him. And the Hanafi scholars have declared that is hated to say: “Allaah I ask You by the right of the Mash’aral Haraam…etc” As occurs in ‘Haashiyat Ibn ‘Aabideen’ and other books. See ‘at-Tawassul’ Anwa’uhu wa ah-kaamuhu’

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Written by al Muddaththir

January 22, 2005 at 2:38 pm

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