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Resolutions of Iftaa' Board

Resolution No.(186): "The Time For Stoning the Jamarat During Hajj"

Date Added : 17-11-2015

 

Resolution  No.(186) (2/2013) by The Board of Iftaa`, Research and Islamic Studies:

"The Time For Stoning the Jamarat During Hajj"

Date: (26/3/1434 A.H); (7/2/2013 A.D).

 

All praise is due to Allah, peace and blessings be upon Prophet Mohammad and upon all his family and companions.

On the above date, the Board reviewed the issue pertaining to the time for stoning  the Jamarat during Hajj.

After careful study and deliberation, the Board decided what follows:

There is no harm in stoning Jamrat Al-Aqba on the Day of Slaughter after midnight since the Shafites and the Hanbalites permitted that based on the narration of Asma`a: “During the night of Jam', Asma' got down at Al-Muzdalifa and stood up for (offering) the prayer and offered the prayer for some time and then asked: "O my son! Has the moon set?" I replied in the negative and she again prayed for another period and then asked: "Has the moon set?" I replied: "Yes." So she said that we should set out (for Mina), and we departed and went on till she threw pebbles at the Jamra (Jamrat-al-Aqaba) and then she returned to her dwelling place and offered the morning prayer. I asked her: "O you! I think we have come (to Mina) early in the night." She replied: "O my son! Allah's Apostle gave permission to the women to do so.” {Bukhari}.

The time for stoning the Jamarat on the Days of Tashreeq starts after Zawaal (i.e. the beginning of the time of Thuhr when the sun passes the meridian), based on the opinion of the majority of Muslim scholars. The evidence on this is the narration of Ibn Abbas: “The Messenger of Allah used to throw the Jamarat after the sun declined.”{At-Tirmizi in  a sound narration}. Ibn Umar (May Allah be pleased with them) narrated: “We used to wait till the sun declined and then we would do the Rami (i.e. on the 11th and 12th of Dhul-Hijja.” {Bukhari}.

If the pilgrim feared harm and hardship due to crowdedness and the huge number of pilgrims, or was bound by the departure of his Hajj campaign on the Day of An-Nafir (departure from Mina), which is the second of the days of Tashreeq [i.e. 12th of Thul-Hijjah] and the like, then he is permitted to stone the Jamarat before the Zawaal, based on the opinion of Ibn Abbass, Tawoos, Imam Abu-Haneefa, and Al-Rafi-A Shafite scholar- as concluded from the narration of Abdullah Bin Amro Bin Al-Ass: “So on that day, when the Prophet was asked about anything as regards the ceremonies of Hajj performed before or after its due time his reply was: "Do it (now) and there is no harm." {Bukhari&Muslim}.

A pilgrim wishing to take advantage of the above concession should start throwing the Jamarat after dawn, as stipulated by the scholars giving that concession. As regards starting the stoning from midnight of the following day, we found no concession for that in the established opinions of the Muslim scholars. It is imperative that every Muslim abides by the opinions of the four Muslim Jurists to be on the safe side as far as acts of worship are concerned since, nowadays, stoning the Jamarat after the Zawaal is done with ease and at the pilgrims` own convenience. And Allah Knows Best.

 

Head of the Iftaa` Board, The Grand Mufti of the Hashemite Kingdom of Jordan, His Grace Sheikh Abdulkareem Al-Khasawneh.

Prof. Abduln`nassir Abu Al Bass`al/ Member

His Eminence, Sheikh Sa`ied Hijjawi/ Member

Pro. Mohammad Al-Qhodat/ Member

Dr. Yahia Al-Botoosh/ Member

Dr. Wasif Al-Bakhri

Dr. Mohammad Al-Khalayleh/ Member

Dr. Mohammad Khair Al-Essa/ Member

Dr.Mohammad Al-Zou`bi/ Member

 

 

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Summarized Fatawaa

What is the correct point at which to raise the hands when standing up for the third rak‘ah (after the middle tashahhud)?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
Raising the hands while saying the takbīr [when rising for the third rak‘ah] is a recommended sunnah, and omitting it does not affect the validity of the prayer. The proper time for this is after rising from the middle tashahhud, once one has fully stood up.
It is stated in I‘ānat aṭ-Ṭālibīn (Vol.1/P.158): "His statement, 'and rising from the first tashahhud' — meaning, this manner [of raising the hands] is also a sunnah when he rises from the first tashahhud, that is, when he stands upright from it.
Consider [the question]: when precisely does the raising of the hands begin? Is it at the very start of rising from the first tashahhud, or after he has reached the minimum position of rukū‘ [i.e., once fully upright]? The apparent, [correct] view is the latter — even though the outward wording [of the text] might suggest the former — because at the very start of his rising, he is still relying on both hands [to push himself up, and therefore cannot yet raise them]."
It is stated in ‘Umdat as-Sālik (p. 53): "If his prayer extends beyond two rak‘ahs, he sits after them in the iftirāsh position, recites the tashahhud, and sends blessings upon the Prophet ﷺ alone, without [mentioning] his family [at this point]. He then stands while saying the takbīr, supporting himself with his hands; and once he has stood upright, he raises them level with his shoulders." And Allah, the Exalted, knows best.

What is the ruling of Islamic Law on supplicating with other than the transmitted (Ma'thur) supplications in prayer?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
It is permissible to supplicate (make du'a) during the prayer for anything from the affairs of religion or worldly life, and the prayer is not invalidated by doing so.
Shaykh al-Islam, the Imam an-Nawawi, may Allah have mercy on him, says: "Our madhhab [i.e., the Shafi'i madhhab] holds that it is permissible for a person to supplicate during it [the prayer] with anything that is permissible to supplicate with outside the prayer, from the affairs of religion or worldly life. He may say: 'O Allah, grant me wholesome sustenance, offspring, a house, and a beautiful young wife' — describing her; or: 'O Allah, free so-and-so from prison,' or 'destroy so-and-so,' and other such things — and none of this invalidates his prayer according to us. And this is also the view of Malik, ath-Thawri, Abu Thawr, and Ishaq." [Al-Majmu', Vol.3/P.454]. And Allah, the Exalted, knows best.

What is the ruling on a suitor (khāṭib) going out alone with his fiancée before the marriage contract is concluded?

It is unlawful for a suitor, prior to the marriage contract , to do anything that would be unlawful for any non-maḥram man — including touching his fiancée, being secluded with her (khalwah), or seeing her without her complete sharī‘ah-compliant covering — even after the recitation of al-Fātiḥah (This is a cultural custom to seek Allah's blessing (barakah) and mark mutual consent) and the family's approval [of the engagement]. This is because the engagement, without the formal marriage contract, does not render unlawful matters permissible. And Allah, the Exalted, knows best.

Is it a condition that one should offer two sacrifices for a male newborn?

It is desirable to offer two sheep for a male newborn, and one for a female newborn. Offering one sheep for the male newborn is also permissible as it observes the Prophet`s Sunnah in this regard.

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