CHAPTER 14 DAYS OF NAHAR & HURLING OF STONES AT JAMRAH AQABAH

Transcription

1 CHAPTER 14 DAYS OF NAHAR & HURLING OF STONES AT JAMRAH AQABAH 1

2 CHAPTER 14 Day of Nahar [SACRIFICE] & HURLING OF STONES AT JAMRAH AQABAH 2

3 CHAPTER 14 : ACTS PERFOMED AFTER WUQUF 1. DAY OF NAHAR [SACRIFICE] (10 ZULHIJJAH EID-UL- ADHA) When the pilgrim arrives in Mina on the morning of Day of Nahar, after having overnighted at Muzdalifah, there are 4 acts to be performed on this day: First : Hurling the stones at Jamrah Aqabah Second : Slaughtering the sacrificial animal Third : Shaving or cutting of the hair Fourth : Performing the Ifadhah Tawaf for Hajj (Hajj circumambulation) First : Hurling the stones at Jamrah Aqabah (wajib) [Obligatory Hajj] Second : Slaughtering the sacrificial animal (sunat) [Recommended] Third : Shaving or cutting of the hair (rukun) [Intergral Act Hajj] Fourth : Tawaf Ifadhah for Haji (rukun) [Intergral Act Hajj] It is a sunnah to perform these acts in the prescribed sequence. However, it is permissible to change the sequence, according the Shafi e, Maliki, Ahmad and Abu Yusuf Schools, as well as Mohammed bin Hasan from the Hanafi School. This is based on the hadith from Abdullah bin Amrun bin Asy r.a.: ( ) : ( ) ( ) ) ( ). : 3 ( When the Prophet (s.a.w) was beside the jamrah (pillar of Aqabah), there came to him a man who said: O Messenger of Allah, verily I had shaved

4 before I slaughtered (the sacrificial animal) The Prophet said, Slaughter then, it is no matter. Then came another man who said: Verily, I had slaughtered before I hurled the stone. The Prophet replied: Hurl them then, it is no matter. Then came yet another man who said: I had done the ifadhah tawaf at Baitullah (Hajj circumambulation at the Kaabah) before I hurled the stones. And the Prophet replied: Hurl them then, it is no matter. Abdullah said, Never have I seen the Prophet being asked about anything on that day, save that his answer is (do so then, it is no matter). (Hadith: Bukhari and Muslim and Imam Ahmad: Fiqh Sunnah 51192) Therefore, it is permissible for these four rites to not follow the prescribed sequence. It is only Imam Abu Hanifa s School which ruled this sequence as obligatory and imposes the dam (penalty) as an obligation for those who transgress it. 1.1 TAHALLUL (DESACRILIZATION BY SHAVING OR CUTTING OF THE HAIR) Tahallul means to become permissible (halal), that is, pilgrims who, a while ago, were in the hajj or umrah ihram (state of prohibition), subsequently attaining the (state of) tahallul (halal), that is, releasing himself from everything that was prohibited while in (the state of) ihram. Umrah Tahallul To tahallul from the umrah ihram, one needs only to shave or cut the hair after the umrah sa i (brisk to- and-fro shuffling between the two hillocks, Safa and Marwa, adjacent to Makkah s Al Haram Mosque). Hajj Tahallul There are two types of tahallul for the hajj: First Tahallul To make permissible all prohibitions of ihram, except union with his wife. Second Tahallul To make permissible everything, including allowing union with his wife. 1.2 MANNER OF ACHIEVING THE FIRST AND SECOND TAHALLUL Other than the sacrificial slaughter, there are three primary ritual acts performed on the Day of Nahar (10 th Zulhijjah), that is: Stoning the Jamrah Aqabah Shaving or cutting the hair Performing the Ifadhah Tawaf (Hajj circumambulation of the Kaabah) If two of the above three acts have been performed, one has attained the First Tahallul. After completing the third act, one will have attained the Second Tahallul. The explanation is as follows: 4

5 If the First Tahallul is achieved by stoning Jamrah Aqabah and shaving or cutting of hair, then the Second Tahallul is by the Tawaf (and sa i, if this has not been done after the qudum tawaf) If the First Tahallul is achieved by the Tawaf (and sa i, if this has not been done after the qudum tawaf) and shaving or cutting of hair, then the Second Tahallul is by stoning Jamrah Aqabah / Kubra First Tahlul (Awal) First Type 1. Hurling stones at Jamrah Aqabah/Kubra 2. Shaving or cutting of the hair Second Type 1. Tawaf Ifadhah (and Saie if not done yet) 2. Shaving or cutting of the hair Second Tahlul (Thani) 1. Tawaf Ifadhah ( & Saie if not done yet) 2. Hurling stones at Jamrah Aqabah Their dalil (argument) is based on the hadith related by Siti Aishah r.a. that the Prophet (s.a.w) had said:. After you have stoned (Jamrah Aqabah) and shaved, then it is permissible for you to apply the perfume, clothing and everything else except (union) with your wife (which is still prohibited). (Hadith: Abu Daud with a very weak narrative chain) CONCLUSION There is a way out from the crowded route to Mina from Muzdalifah the pilgrim is permitted to proceed directly to Makkah on the morning of Eid ul Adha from Muzdalifah without passing through Mina. His First Tahallul can be achieved by performing the tawaf (and sa i, if this has not been done after the qudum tawaf) and shaving/cutting of hair. Then in the late afternoon, he returns to Mina to hurl 5

6 the stones at Jamrah Aqabah, thereby securing the Second Tahallul as explained from the hadith quoted above. 1. FIRST ACT PERFORMED ON DAY OF NAHAR (DAY OF SACRIFICE) HURLING OF STONES AT JAMRAH AQABAH. ( ) From Anas bin Malik r.a. that the Prophet (s.a.w), came to Mina, then proceeded to Jamrah (Aqabah) and hurled the stones. (Hadith: Muslim) 2.1 RULING FOR HURLING OF STONES AT JAMRAH AQABAH (THE GREAT PILLAR) The consensus of the scholars opined that stoning Jamrah Aqabah on the tenth day, and the other pillars (jamrah) on the tashriq days, are OBLIGATORY. Hukum: Consensus of scholars (Ijma Ulama ) are of the opinion that it is COMPULSORY in hurling of stones at Jamrah Aqabah on day of Nahar, 10 Zulhijjah. For those who are NOT capable of performing them are to request someone to do on their behalf provided they satisfy the conditions which will be discussed at later stage. If he or she did not did the hurling of stones at Jamrah Aqabah and fail to request other people to perform on their behalf or perform by other people but did not mee t the required conditions, they have to be pay the penalty, dam. 2.2 ORIGIN OF HURLING OF STONES As related by Salim bin Abi Ja ad who received it from Ibnu Abbas by Baihaqi, that the Prophet (s.a.w) said: 6

7 . :. When (Prophet) Ibrahim a.s. was performing the hajj rites and rituals, there came to him satan at Jamratul Aqabah, and he then hurled at it seven stone pebbles till satan collapsed to the ground. Then there emerged yet another in front of the Third Jamrah, and he hurled at it seven small stone pebbles till satan collapsed to the ground. After that, there came again satan at the Third Jamrah, and he hurled seven stone pebbles till it collapsed to the ground. Ibnu Abbas r.a. said: You must stone Satan, and you must obey your forefather s religion!. (This hadith was relayed by Mundziri and related by Ibnu Khuzaimah in his book of Authentic Hadiths, as also by Hakim who declared it as valid hadith according to their criteria ) This stoning of Jamrah Aqabah on 10 th Zulhijjah was named as Tahiyyatul Mina, that is, Respect for Mina. Evidently then, each pilgrim, upon arriving at Mina, should quickly perform the stoning of Jamrah Aqabah if the If respect for the mosque is by the solat, and respect for the Ka bah is by the tawaf, then situation is not crowded and detrimental. 2.3 STONES USED IN HURLING 1. LOCATION FOR COLLECTING STONES It is a sunnah to pick up the stones at Mudzalifah, according to the Shafi e School and several of the Prophet s Companions. However, it is permissible for hajj pilgrims to pick up the stones from anywhere within the Mina locality or....wherever from haram land. There are some pilgrims that collect the stones in Arafah or they brought from their home land, this act is Undesirable (makruh), because by doing so they have brought halal land into haram land. Mina, Muzdalifa are part of haram land. 7

8 2. TYPE OF STONES The scholars has all agreed that one cannot hurl anything other than stones only. It is invalid to hurl iron, copper or others. The Hanafi School, however, allows anything originating from the soil, such as stone, earth, earthenware, bricks and others. 3. USED HURLING STONES It is permissible and valid to hurl with used stones taken from stone-hurling sites, but the Hanafi, Shafi e, and Ahmadi Schools opined that such an act is MAKRUH (undesirable). 4. SIZE OF THE STONES It is sunnah for the stone to be the size of a nut based on the hadith related by Abdul Rahman Al Taimi: ( ). We were instructed by the Prophet (s.a.w) to hurl with small stones the size of which are like the nuts during the Wada Hajj. (Hadith Thabrani in Al Kabir, with a narrative-chain from authentic narrators) However, if the stone is big, then it is ruled as makruh (undesirable) but the act remains valid. If the hurling causes hurt to another, it is then ruled as haram (forbidden and unlawful), as related by Sulaiman bin Amar from his mother, who said: ( ).. I heard the Prophet (s.a.w), who was then in the middle of the valley, said: O mankind! Do not kill one another! If you stone the jamrah, please use the pebbles. (Hadith Abu Daud) 5. CLEANSING OF THE STONES Imam Shafi e regarded this as sunnah. Since the stoning is a devotional act, it is meritorious for each such act to be performed in a state of purity and cleanliness as a way of honouring the devotional act. 8

9 2.4 TIME OF HURLING The scholars differ in determining the start of the stoning of Jamrah Aqabah on the Day of Nahar Day; there being two main opinions: Shafi e and Hanbali The time for hurling begins after midway through the night on the eve of Eid ul Adha. Their authoritative argument: 1. Hadith from Aishah: ( ). Ummu Salamah r.a. was instructed by the Prophet (s.a.w) to leave (Muzdalifah) on the night (eve) of Day of Nahar, and she stoned the jamrah before dawn emerged, and performed the ifadhah (hajj tawaf). kemudian dia pun berangkat mengerjakan tawaf Ifadhah (haji). (Hadith: Abu Daud) 2. Hadith from Asma bte Abu Bakar: : ( ) Someone said that Asma hurled the stone during the night (Nahar), and I then said: We stoned the jamrah in the night. And Asma said: We had done the same as that during the Prophet s (s.a.w) time. (Hadith: Abu Daud) 9

10 Maliki and Hanafi school of thoughts The time for stoning begins after sunrise on the morning of Day of Nahar. Their authoritative argument: 1. Hadith from Ibnu Abbas r.a.: ( ). The Prophet (s.a.w) accorded priority to the departure of weak family members during the night (from Muzdalifah), and instructed them not to stone the jamrah until the sun arises. (Hadith: Abu Daud, Ibnu Majah, Nasai and Tirmidzi, saying the authenticity is good/authentic) CONCLUSION It is valid to hurl the stone after past midnight, and before dawn rises. However, it is preferred if it is performed after dawn has arisen so that the act stays clear of the difference of opinion among the scholars, as will be mentioned later. 2.5 CLASSIFICATION OF TIMES FOR HURLING AT JAMRAH AQABAH The timing for hurling is classified into four categories: 1. Preferred (Fadhilah) Time preferably between sunrise and zawal (zohor). From Jabir r.a.:. ( ) The Prophet (s.a.w) hurled the stones on the Day of Day of Nahar at Dhuha time, and after that (during the days of Tashriq), after Zawal (Zohor). (Hadith: Tirmidzi, with a narrative-chain which is authentic/good) 2. Ikhtiyar (Good) Time it is good if it is done from zawal (zohor) on Day of Nahar until the sun sets on the same day. From Ibnu Abbas r.a. : : ( ) : 10

11 . The Prophet (s.a.w) was asked by a man on Day of Nahar at Mina: I hurled the stone in the late afternoon. The Prophet (s.a.w) replied: It is no matter. (Hadith: Bukhari) 3. Permissible Time Eve night of 11 th Zulhijjah until the sun sets on 13 th Zulhijjah. But according to Hanafi, the ruling is makruh if there is no menstruation. Ibn Hazm said: The Prophet forbade stoning before sunrise on Day of Nahar and allowed it after that, even though it is already evening. What is meant by evening is both evening and night included 4. Disputed Time -- is after midnight on the eve night of Day of Nahar until sunrise on Day of Nahar, as discussed earlier. THE END PERIOD FOR HURLING OF STONES AT JAMRAH AQABAH (KUBRA) Scholars ( Ulama) differ in opinion: The Syafie school of thoughts The period of hurling stones at Jamrah Aqabah stretch till sunset (magrib prayer time) on 13 Zulhijjah, last day of tasyriq. The whole period of time is considered as Ibadah ibadah in hurling of the stones. So what ever period of time that is done before magrib of 13 Zulhijjah, it is considered as ADA AN (CASH), not Qadha an. So no Dam or fidyah is imposed upon him/her if delayed of hurling of stones from day of Nahar. 1 Hanbali school of thoughts Same as Syafie school of thoughts, except if late in hurling of stones on day of Nahar. It can only be hurled tomorrow after Zawal. Hanafi school of thoughts The final period of Jamrah is till morning on 11 Zulhijjah. If the hurling on day of Nahar is delayed to its night, Dam is expected without penalty imposed upon. But if the hurling is done on next day, Dam is imposed. 1 Refer to Kitab Al Idhah on Manasik Haji Wal Umrah, pg

12 Maliki school of thoughts The hurling if done at night is considered done as (out of time) Qadhaan. He/she is imposed penalty Al Hadyu (dam). Issues Question: If the hurling of stones at Jamrah Aqabah is delayed from 10 Zulhijjah to the the days of Tasyriq, Is sequence (tertib) compulsory? Answer: Yes, it is compulsory on (tertib) sequence, with hurling of stones for Jamrah Aqabah for Nahar day, 10 Zulhijjah, then to perform hurling of stones for Tasriq days in the opinion that is most accepted. 2.6 MANNER OF HURLING THE STONES AT JAMRAH AQABAH 1. LOCATION ON WHICH TO STAND Jamrah Aqabah is located exactly on the boundary between Makkah and Mina. The jamrah stone pit is sited within Makkah. 2 It is sunnah to stand atop the valley with Makkah facing the jamrah while Makkah is on its left and Mina on its right. From Abdullah bin Mas ud r.a. :. The Prophet (s.a.w) arrived at the large jamrah (Aqabah), with the qiblat on his left and Mina on his right, and hurled seven pebbles. Abdullah said: This is the standing location of the person to whom Surah Al Baqarah was revealed -- that is, the Prophet (s.a.w). (Hadith: Bukhari and Muslim) Refer to Manasik Haji by Nawawi, page

13 BOUNDARY ORIGINAL HILL MINA MAKKAH PILLARS THE PROPHET S STANDING LOCATION JAMRAH PIT Standing Position When Hurling at Jamrah Aqabah IS IT PERMISSIBLE TO HURL THE STONES FROM BEHIND JAMRAH AQABAH? Originally, Jamrah Aqabah is a semicircle as can be seen from the above diagram, unlike the two other jamrah (pillars) which are merely circular in shape. This is because during the Prophet s (s.a.w) time, behind the jamrah was a hill which prevented people from hurling the stones. Owing to that, the Prophet (s.a.w) himself hurled the stones by standing atop the valley, with the qiblat (direction towards Makkah) on the left, while at the other pillars (jamrah), the Prophet stoned them while facing the qiblat. Al Azraqi said: Jamrah Aqabah (the hill alongside it) began being gradually eroded, because of the acts of people who were ignorant. It was then rebuilt to its original form by building behind it a wall which was higher than the pillars (jamrah). A mosque was then built, adjoined to that wall, so that no one can reach there to hurl the stones from above. This is further clarified with the diagram below: 13

14 Standing Position When Hurling at Jamrah Aqabah Ibn Hajar said: It can be discerned from this that what is being done by some ignorant people who hurl stones from there has had no precedence and is invalid. 3 Ibnu Hajr strengthened his arguments (that it is invalid) with a hadith related by Bukhari that Abdul Rahman bin Yazid said: :. : That Abdullah bin Mas ud hurled the stones (Jamrah Aqabah) from the middle of the valley, then I said, O Father Abdul Rahman (Abdullah s nickname), verily people hurled the stones from atop the (hill) behind (Jamrah Aqabah). Then Abdullah said: In the name of God (to Whom there is none save He), this was where the person to whom Surah Al Baqarah was revealed, had stood, (while pointing towards the Makkah valley), which is in front of Jamrah Aqabah. With this, there are many Shafi e opinions which state that one cannot hurl the stones from behind the wall of Jamrah Aqabah. However in the hajj year 1425H (2005) authorities of Saudi had build Jamrah Kubra (Aqabah), Jamrah Sughra (Ula) and Wusta in the oval shape, which allows hurling from all directions. The intention is to avoid over crowded and difficulty (mudharat) for the pilgrims. 3 As derived from (syarah) Manasik Manawi, page

15 Bearing with that reason, the religious council of Saudi Arabia gave the fatwa it is valid to hurl the stones from any direction. But it is best to consider this opinion with cautious, with every effort taken to do the hurling from the original point, that is Mina is on our right and Makkah being on our left as seen from the photographs. Wallahu alam 2.8 MANNER OF HURLING THE STONES 1. Put the stone in between the thumb and the forefinger of the right arm. 2. It is sunnah to raise the hand until the armpit is fully visible, however this is not for the women. 3. It is a condition that the hurling must be really vigorous, that is, there should be an arm-swing in the manner of one who is hurling. It is certainly not valid to merely place the stone on the targeted hurling spot, since this is not hurling, but emplacement. That is why it is a sunnah to stand 2 or 3 hasta (18 22 inches, or about a forearm s length) (hasta) away from the pit. 4. The hurling must be hand done. If it is done with the aid of an arrow s bow, hand-catapult, pistol and others, then it is not valid. 5. It is a condition that the total number of stones hurled must be seven. 6. The stone must be hurled one at a time. If all 7 stones are hurled simultaneously, only one is considered valid. It is sunnah to hurl all seven stones sequencially. If there is a long interval in between any one hurling and the next, it is better to restart again. 2.9 PRAYERS TO BE RECITED WHEN HURLING THE STONES 1. No particular recitation has been prescribed when hurling the stones only that, it is sunnah to takbir (chanting of Allah Is Great ) when hurling each stone pebble, with the addition of the Bismillah ( In the name of Allah ) recitation for the first stone pebble. 15

16 First stone pebble : 2 nd 7 th stone pebble : From Jabir r.a.: The prophet (s.a.w) hurled seven stone pebbles at (Jamrah Aqabah), chanting (of Allah Is Great ) as he did so for each stone. (Hadith: Muslim) At any rate, it is sunnah for the Bismillah to be recited at the initiation of every act. There were among the Prophet s Companions and tabi in (companion of the companions), those who recite this while hurling the stones:. O Allah, make this a consummate hajj and forgive our sin. 2. It is sunnah to stop the talbiyah (chanting of I heed your call, O Allah ) at the hurling of the first stone, since the takbir has replaced the talbiyah. Considering that the talbiyah is a syi ar of ihram, and with this hurling, one attains the tahallul, so, after being in tahallul, he is thereby released from ihram, and thus has ended the time for talbiyah QASAD (DECLARATION OF INTENTION) WHEN HURLING 1. We are not obligated to invoke the intention when hurling the stones, whether expressing it verbally or in the heart, because this is a hajj devotional act, which has already been subsumed within the initial intention for ihram, as in the solat, suffice it to intend during the takbiratul ihram (starting the solat by reciting Allahu-Akbar ), with no obligation to intend every particular movement within the solat). There is no denying that as one proceeds to go for the stoning, one has already the intention to hurl the stone to fulfil the hajj ritual. However, if one hurls the stones wantonly; merely mimicking other stone throwers without understanding the rationale for his act, such hurling is then invalid. It is obligatory upon him to re-perform it in order to fulfil the hajj devotional act. 2. The declaration/invocation of intent (qasad) to hurl the stone is towards the jamrah. Imam Shafi e said: The Jamrah is a pit into which stones are heaped upon, 16

17 not from which stones flow out of. 4 Ibnu Hajar said: The pillars in the centre of the pit is not the jamrah. Thus, it is not sufficient (valid) to declare the intention towards it when hurling the stones. This is strengthened by Al Muhib Tabarany who said: If the intent of the hurling is towards the pillars at the jamrah s centre, or the Jamrah Aqabah s wall, with the focused objective of hurling at it, as is done by most ignorant people, and the hurled stone falls into the pit, then it is considered invalid. This is because the intent his objective -- is not to the jamrah (pit). 5 Also, if the stones are hurled into the air and it then falls into the pit, it is not valid, since the intended objective of his hurling is to the air, not to the jamrah. 6 This is because every ritual act is judged by what is being intended, as the Prophet (s.a.w) had said: Every ritual act depends on its intent. Hence, if the intention is to hurl at the pillars in the centre of Jamrah, when it is in fact not the Jamrah, the hurling is then not valid. But Ibnu Hajar said that if the stone falls into the pit, it is considered valid, because this problem is not understood by most people. Wallahu alam (Only Allah knows best). If he hurls towards the jamrah but hits someone instead, and the stone subsequently enters into the jamrah pit, then the hurling is valid. If so, what then is the purpose of the pillars in the centre of the jamrah? Actually, this pillar did not exist during the Prophet s (s.a.w) time. Its purpose is to enable people who are at quite a distance from it, to know the jamrah s location, as indicated by the pillars, towards which they are to hurl the stone, because of it being thronged by the teeming crowd. Wallahu alam JAMRAH THE PIT WHERE STONES ACCUMULATE 1. It is not made conditional for the stone to remain in the pit. If the stone has entered the pit, and subsequently rolls downwards, then the hurling is considered valid. 2. It is made conditional that one feels certain that the stone enters the pit. If he doubts whether the stone enters the pit or otherwise, the hurling is ruled as invalid and the stone is considered as having not entered the pit, since in its original state, the stone is not hurled. When we are in doubt over something, Refer to Majmuk 8/176. Refer to Manasik Haji, page 358. Refer to Majmuk 8/

18 revert to the original state DELEGATING TO HURL JAMRAH AQABAH IN YOUR STEAD Every hajj pilgrim should perform the stone hurling by himself. However, he may delegate it to someone if he is sick and disabled from hurling till the end of the third day of tashriq. If there is hope of recovering before the third day of tashriq ends, then he may not delegate the act. If one is unable to hurl because the site is too crowded with people, and he then delegates another person to hurl on his behalf, such as usually happens on 10 th Zulhijjah among the women folk and the aged who are weak, then this is not an incapacitation that is acceptable, and hence the delegated hurling is invalid. This is because hurling the Jamrah Aqabah may be delayed to the evening or night until the end of its duration on 13 th Zulhijjah, at the maghrib (dusk) prayer time. If the delegated hurling fulfils the stated condition, and he then recovers and time is still available, it is not obligatory to re-perform it, since the delegated hurling with conditions fulfilled, is already valid. The manner of delegation is: I delegate you to hurl the jamrah Aqabah on my behalf. The delegate replies: I accept the delegation. It is a condition that the delegate stones the jamrah for himself first before stoning on behalf of the delegator. This is as had been made conditional by most Shafi e scholars. But there is an opinion among some Shafi e scholars that he hurls one jamrah for himself first, then he hurls on behalf of the delegator until he completes all three jamrah. This is so for those who are afraid of the crowded situation. In spite of that, the Hanafi scholars hold the opinion that it is permissible for him to hurl one stone for himself first, and then another for the delegator, except that this is considered makruh (discouraged, though permissible) Refer to Majmuk 8/175. Haj Wal Umrah from Nurudin Antar, page