Manifestations of facilitation in Hajj

yousef8 July 2022Last Update : 2 years ago
Manifestations of facilitation in Hajj

Islam removed the embarrassment and hardship for people in worship, and this is evident in what God has made easy for his pilgrims while performing the rites of Hajj. It made it easy for them to pray, and it allowed them to shorten it, to combine prayers, and for them to stand anywhere in the land of Arafat and Muzdalifah as well, and the following is a statement of the most important aspects of facilitation in the pilgrimage.

Facilitating the obligation of Hajj once in a lifetime

God – Glory be to Him, the Most High – has made it obligatory for every Muslim to perform Hajj once in his life, and the jurists of different schools of thought agreed on that. until he said it three, so the Messenger of God, may God bless him and grant him peace, said: If I had said: Yes, it is obligatory, and you would not have been able to do so.) So they infer by this that the pilgrimage does not have to be repeated,[3] and the obligation of the pilgrimage is for those who are able to do it, and it is one of the issues on which the Islamic nation is unanimous.

Facilitating the non-obligation of a woman without a mahram

The mandated provisions of Sharia have equalized between men and women in the obligation of Hajj, except in the absence of a mahram for the woman to accompany her on the pilgrimage journey; The rule of obligation is lifted from it, in order to ward off embarrassment and hardship, and this is what many scholars, including the Hanafis, Hanbalis and others, said, and they said that the presence of a mahram is a condition in the obligation of Hajj such as being able. A group of jurists disagreed with them in this, and they inferred by several evidences, including: that being able is explained by provisions and the departed, not the mahram. who swears by it.

Facilitating the performance of the Hajj pilgrimage

Facilitating entry into Mina before the eighth day

It is permissible for a pilgrim to enter Mina on the eighth day of the pilgrimage, but it is better to enter it on the eighth day of the eighth, and the scholars favored that the pilgrim performing tamattu should enter Mina on the day of Tarwiyah after depriving him of Mecca; If you want to be a good person, you have to be a good person to do a very good way to be a good person. That the arrival to the arrival be on the sixth day, or the seventh, or before them.

Facilitation in the palace of the four-way prayer of pilgrims in Mina

It is proven that the Prophet, may God’s prayers and peace be upon him, used to shorten the four-rak’ah prayer in Mina during the days of Tashreeq for the people of Mecca and the pilgrims. two units of prayer, and two units of prayer with Umar, may God be pleased with him) [8] and scholars of hadith are unanimously agreed that the Prophet – may God’s prayers and peace be upon him – and Umar Ibn Al-Khattab, and Abu Bakr Al-Siddiq – may God be pleased with them – [may Allah be pleased with them both shortened the prayer in the Hajj.

Facilitating pilgrims on the day of Arafah

It is permissible for a pilgrim to enter Arafat on the night of the ninth of Dhul-Hijjah; To avoid the crowding that usually occurs after the dawn prayer and sunrise on the Day of Arafat; As the large number of pilgrims and their departure at the same time to the roads that lead to Mount Arafat cause severe crowding, because of which the pilgrim may have to walk for a number of hours.

Allowing the pilgrim to reach Arafat without standing in it is a manifestation of ease and relief of hardship and embarrassment. The Sunnah is to go out to Arafat after the sun has risen on the day of Arafah, except that it is permissible for a pilgrim to reach it on the night of the ninth of Dhul-Hijjah. Another aspect of facilitation is that it suffices for the pilgrim to stand in Arafat, even for a few moments. It is not obligatory for him to stand for a long time, and that also includes the fact that whoever stops in Arafat at night, even if it passes or for a few moments because he missed standing in it during the day, that counts for him, and his standing is considered valid.

Facilitating leaving Muzdalifah for the people of excuses

The pilgrims stay in Muzdalifah until after the dawn prayer; It is the appointed time on the authority of the Prophet – may God’s prayers and peace be upon him-, and the most perfect time for a Muslim to follow the example of the Prophet – may God’s prayers and peace be upon him – in that; In order to be rewarded and rewarded, the Lawgiver – as a matter of facilitating the pilgrims from the people of excuses and relieving them of hardship – permitted those of them who could not stay overnight in Muzdalifah to leave it.

Those with excuses who are authorized to do so are: the weak among the elderly, children, and women, and those who accompany them include; They are in their judgment, and the evidence for that is what was proven on the authority of Aisha – may God be pleased with her – when she said: (The woman of the Prophet, may God’s prayers and peace be upon him, sought permission on a Friday night, and it was heavy and discouraged).

Taking a Muslim’s permission from God – Glory be to Him – is considered a complete act of worshiping Him, and some of the Companions – may God be pleased with them – took this license, including: Abdullah bin Abbas and Abdullah bin Omar – may God be pleased with them both; Abdullah Ibn Abbas said: (I am one of those who came to the Prophet, may God’s prayers and peace be upon him, on the night of Muzdalifah, when his family was weak). Those with excuses may leave Muzdalifah after the moon sets, and that is after two thirds of the night have passed.

This is the doctrine of those who said that the pilgrim must stay in Muzdalifah until the dawn prayer, so people who have excuses leave after two thirds of the night have passed, and the imams of the jurisprudential schools are unanimously agreed that standing in Muzdalifah and staying overnight in it is obligatory, except for the one who has an excuse. Who said it is obligatory?

Facilitating advances and delays in the deeds of the Day of Sacrifice

The Hanafis, Shafi’is, and Hanbalis are of the view that performing the actions of the Day of Sacrifice in the order in which the Prophet – may God’s prayers and peace be upon him – performed, is desirable; The order is to start stoning Jamarat al-Aqabah, then sacrifice, then shave or shorten it, and then perform the tawaaf al-ifaadah.

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