Sifat al-Hajj wa’l-‘Umrah (Description of Hajj and ‘Umrah), Dought & clear, - * Ruling on gathering to offer du‘aa’ on the day of ‘Arafah

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What is the ruling on gathering to offer du‘aa’ on the day of ‘Arafah, whether that is in ‘Arafaat or elsewhere? What is meant is that one of the pilgrims recites the du‘aa’ called the “du‘aa’ for the day of ‘Arafah” that is narrated in some books of du‘aa’, or other du‘aa’s, and the other pilgrims repeat what he says, without saying Ameen. Is this du‘aa’ an innovation (bid‘ah) or not? We hope that you can clarify the matter, quoting the relevant evidence.
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Praise be to Allah
What is best for the pilgrim on this momentous day is to strive hard in du‘aa’ and beseeching Allah, may He be glorified and exalted, raising his hands, because the Messenger (blessings and peace of Allah be upon him) strove hard in du‘aa’ and supplication on this day until the sun set. He did that after praying Zuhr and ‘Asr together in the valley of ‘Arnah, then going to the place of standing, and he remained there beside the rocks and the mountain of supplication which is called Jabal Ilaal. He strove hard in du‘aa’ and dhikr, raising his hands, facing the direction of the qiblah, atop his camel. Allah, may He be glorified, has prescribed for His slaves that they should offer du‘aa’, with humility and in private, humbling themselves before Allah, may He be glorified and exalted, with hope and fear. This is one of the best places and times for du‘aa’, because Allah, may He be exalted, says (interpretation of the meaning):“Invoke your Lord with humility and in secret” [al-A ‘raaf 7:55]and“And remember your Lord within yourself” [al-A ‘raaf 7:205]. And inas-Saheehaynit is narrated that Abu Moosa al-Ash‘ari (may Allah be pleased with him) said: The people raised their voices in supplication and the Messenger of Allah (blessings and peace of Allah be upon him) said: “O people, take it easy, for you are not calling upon One Who is deaf or absent; rather you are calling upon One Who is All-Hearing, All-Seeing. The One upon Whom you are calling is closer to one of you than the neck of his mount.” And Allah, may He be glorified and exalted, praised Zakariyya (peace be upon him) for that, as He, may He be glorified and exalted, said (interpretation of the meaning):“(This is) a mention of the mercy of your Lord to His slave Zakariya (Zachariah), When he called out his Lord (Allah) a call in secret, ” [Maryam 19:2-3]. And Allah, may He be glorified and exalted, says (interpretation of the meaning):“And your Lord said: ‘Invoke Me, (i.e. believe in My Oneness (Islamic Monotheism)) (and ask Me for anything) I will respond to your (invocation)’” [Ghaafir 40:60]. And there are many verses and hadiths that urge us to remember Allah (dhikr) and call upon Him (du‘aa’). On this occasion in particular, it is prescribed to remember Him a great deal and call upon Him, devoting that worship solely to Him with presence of mind and hope and fear. It is prescribed to raise the voice with that dhikr and du‘aa’, and with the Talbiyah, as the Prophet (blessings and peace of Allah be upon him) and his Companions (may Allah be pleased with them) did. It was narrated from him (blessings and peace of Allah be upon him) that he said concerning that day: “The best of du’aa’ is du’aa’ on the day of ‘Arafah, and the best that I and the Prophets before me said is ‘Laa ilaaha ill-Allah wahdahu la shareeka lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer(There is no god but Allah alone, with no partner or associate; His is the dominion, to Him be praise, and He has power over all things).”
But with regard to communal du‘aa’, I do not know of any basis for that, and to be on the safe side it is better not to do it, because it has not been narrated from the Prophet (blessings and peace of Allah be upon him) or from his Companions (may Allah be pleased with them), as far as I know. But if a person says du‘aa’ among a group of others and they say Ameen to his du‘aa’, there is nothing wrong with that, as in the case of du‘aa’ al-qunoot, or du‘aa’ upon completion of the Qur’an (khatm al-Qur’an), du‘aa’ for rain and so on.
But as for gathering on the Day of ‘Arafah, in ‘Arafah or elsewhere, there is no basis for that in any report from the Prophet (blessings and peace of Allah be upon him). The Prophet (blessings and peace of Allah be upon him) said: “Whoever does a deed that is not part of this matter of ours, it will be rejected.” Narrated by Muslim in hisSaheeh. And Allah is the source of strength.
End quote from Majmoo‘ Fataawa ash-Shaykh Ibn Baaz (17/272)







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Sifat al-Hajj wa’l-‘Umrah (Description of Hajj and ‘Umrah), Dought & clear, - * The one who is doing tamattu‘ must do sa‘i twice – once for ‘umrah and once for Hajj

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For the one who is doing tamattu‘, is it sufficient to do sa‘i between as-Safa and al-Marwah once for both ‘umrah and Hajj, or must he do sa‘i twice?
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Praise be to Allah
The one who is doing tamattu‘ must do sa‘i between as-Safa and al-Marwah twice, the first time for ‘umrah and the second time for Hajj.
One sa‘i is not sufficient according to the most correct scholarly opinion, because of the hadith of ‘Aa’ishah (may Allah be pleased with her) who said: We set out with the Messenger of Allah (blessings and peace of Allah be upon him)… He said: “Whoever has a hadiy with him, let him enter ihram for Hajj with ‘umrah (qiraan), then not exit ihram until he exits ihram from both of them together.” … She said: Those who had entered ihram for ‘umrah circumambulated the Ka‘bah and went between as-Safa and al-Marwah, then they exited ihram, then they did likewise after they returned from Mina, for their Hajj.
Narrated by al-Bukhaari and Muslim.
Her words concerning those who entered ihram for ‘umrah: “then they did likewise after they returned from Mina, for their Hajj” refer to going between as-Safa and al-Marwah (i.e., sa‘i), according to the most correct view concerning the meaning of this hadith. As for the view of those who said that what she meant was tawaaf al-ifaadah, that is not correct, because tawaaf al-ifaadah is one of the essential parts of Hajj for all pilgrims, and they did that. Rather what is meant here is that which applies specifically to the one who is doing tamattu‘, which is going between as-Safa and al-Marwah a second time after returning from Mina in order to complete his Hajj. This is clear, praise be to Allah, and it is the view of most of the scholars. The soundness of that is also indicated by the report narrated by al-Bukhaari in hisSaheeh, in a mu‘allaq majzoom report from Ibn ‘Abbaas (may Allah be pleased with him) that he was asked about Hajj tamattu‘ and he said: The Muhaajireen and Ansaar, and the wives of the Prophet (blessings and peace of Allah be upon him), entered ihram during the Farewell Pilgrimage, and we entered ihram, and when we came to Makkah, the Messenger of Allah (blessings and peace of Allah be upon him) said: “Make your ihram for Hajj ‘Umrah, except those who have already garlanded their sacrificial animals.” So we circumambulated the Ka‘bah and went between as-Safa and al-Marwah (i.e., sa‘i), then we engaged in intimacy with our wives, and put on our ordinary clothes.
And he said: “Whoever has garlanded his sacrificial animal should not exit ihram until his sacrificial animal reaches the place of sacrifice.” Then he instructed us on the night of at-Tarwiyah to enter ihram for Hajj. Then when we had finished the rituals, we came and circumambulated the House and went between as-Safa and al-Marwah.
End quote. This clearly mentions that the one who is doing tamattu‘ should do sa‘i twice. And Allah knows best.
With regard to what Muslim narrated from Jaabir may Allah be pleased with him), that the Prophet (blessings and peace of Allah be upon him) and his companions did not go between as-Safa and al-Marwah except once, namely their first sa‘i, this may be understood as referring to those among the Sahaabah who brought a sacrificial animal (hadiy) with them, because they remained in ihram with the Prophet (blessings and peace of Allah be upon him) until they exited ihram of Hajj and ‘umrah together. The Prophet (blessings and peace of Allah be upon him) had entered ihram for Hajj and ‘Umrah, and he instructed those who had brought sacrificial animals with them to enter ihram for Hajj with ‘umrah, and not to exit ihram until they exited ihram of both of them together. The one who is doing qiraan (i.e., entering ihram for ‘umrah and remaining in ihram until he has completed Hajj) only has to do sa‘i once, as is indicated by the hadith of Jaabir referred to above and other saheeh hadiths.
Similarly, the one who is doing ifraad (Hajj only, without ‘umrah) and remains in his ihram until the Day of Sacrifice only has to do sa‘i once. If the one who is doing qiraan or ifraad does sa‘i after tawaaf al-qudoom (tawaaf upon arrival in Makkah), that will suffice and he does not have to do sa‘i after tawaaf al-ifaadah. This is the way to reconcile between the hadiths of ‘Aa’ishah and Ibn ‘Abbaas on the one hand and the hadith of Jaabir on the other (may Allah be pleased with them all). This will dispel any contradiction and enable us to act upon all of the hadiths.
What supports this way of reconciling between the reports is the fact that the hadiths of ‘Aa’ishah and Ibn ‘Abbaas are saheeh hadiths, which confirm the second sa‘i in the case of the one who is doing tamattu‘. The apparent meaning of the hadith of Jaabir negates that, but that which is proven takes precedence over that which negates, as is well established in the fields of usool and mustalah al-hadith. And Allah, may He be glorified and exalted, is the guide to what is right and there is no power and no strength except with Allah. End quote.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him)
Majmoo‘ Fataawa Ibn Baaz(16/79-81).






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Sifat al-Hajj wa’l-‘Umrah (Description of Hajj and ‘Umrah), Dought & clear, - * Should pilgrims who are residents of Makkah shorten their prayers in ‘Arafah, Muzdalifah and Mina?

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Should the pilgrim who is a resident of Makkah shorten his prayers in the places of the rituals?
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Praise be to Allah
The well-known view among the companions of the three imams – ash-Shaafa‘i, Maalik and Ahmad (may Allah have mercy on them) – is that the resident of Makkah should not shorten his prayers or put his prayers together, because he is not travelling, since what is regarded as travel is a distance of eighty-three kilometres or more. It is well-known that ‘Arafah is the furthest of the places of the rituals from Makkah, and it is not that far away. Based on that, the residents of Makkah should not put their prayers together or shorten their prayers; rather they should offer the prayers in full and offer each prayer at its own time, whether in ‘Arafah, Muzdalifah or Mina.
Abu Haneefah (may Allah have mercy on him) was of the view that they should put their prayers together and shorten them. He said: The reason for putting the prayers together and shortening them is the pilgrimage, not travel, so they should shorten their prayers even if they are in Mina, which is the closest of the holy places to Makkah.
But the correct view is that the reason for shortening the prayers in Mina, ‘Arafah and Muzdalifah is not the pilgrimage; rather the reason for that is travel, and travel is not defined by distance; rather it is defined by the situation, which means that if a person goes out and he makes preparations for this going out, and takes food and drink with him, then he is travelling.
Based on that, we say: At the time of the Messenger of Allah (blessings and peace of Allah be upon him) the people used to take provisions with them for Hajj, whether they were residents of Makkah or otherwise, therefore the people of Makkah who were with the Messenger (blessings and peace of Allah be upon him) during the Farewell Pilgrimage put their prayers together and shortened them, following the Messenger (blessings and peace of Allah be upon him), and he did not say: O people of Makkah, offer your prayers in full. This is the more correct view, and it is the view favoured by Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him).
According to the second view, which we regard as more correct, when a person is in Muzdalifah or in ‘Arafah, he is in a place that is separate from Makkah, so let him avail himself of the concession of travel. But when he is in Mina, Mina nowadays has become as if it is one of the neighbourhoods of Makkah, therefore we think that to be on the safe side, the resident of Makkah should not put his prayers together and not shorten them in Mina. Moreover, there is no putting together of prayers in Mina even for one who is not a resident of Makkah, because in Mina the Sunnah is for the non-resident of Makkah to shorten the prayers without putting them together. As for Muzdalifah and ‘Arafah, they are separate from Makkah, and are not connected to it as far as I have seen, because the built-up area is not connected to it. Whatever the case, if we assume that Makkah grows larger in the future and Muzdalifah becomes part of it like Mina, then the ruling will be the same. End quote.
Majmoo‘ Fataawa Ibn ‘Uthaymeen (24/61-63)








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