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In Allah's name, the Merciful.
The Compassionate. Praise to Allah.

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with abundant, good, and blessed
praise, as our Lord loves and is pleased.

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I bear witness there is no god
but Allah alone, without partner.

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Praise is His,
here and hereafter.

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I bear witness our master, our Prophet,
Muhammad, is His servant and Messenger.

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Whoever holds fast to his Sunnah
is guided to the firm handhold.

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May Allah bless and grant him peace,
and his family and companions.

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People of virtue and piety.
Now then.

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Allah ﷻ has taken a covenant
from scholars to convey His religion.

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And when Allah took the covenant
from those given the Book.

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Make it clear to people
and do not conceal it.

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And He commanded His servants to ask
the people of knowledge when ignorant.

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"So ask the people of knowledge
if you do not know."

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The Prophet Muhammad ﷺ warned
against the ignorant issuing fatwas.

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and explained that fatwa
is a difficult ascent and steep climb.

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Asking scholars
is the path of goodness and safety.

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And the way to happiness
and peace of mind.

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Jabir ibn Abdullah (RA) said.
We went out on a journey.

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A stone struck one of us and split
his head; then he had a wet dream.

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He asked them,
Can I have a concession for tayammum?

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They said, "We find no concession
for you while you can use water."

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So he bathed and died. When we came
to the Prophet ﷺ and told him, he said.

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"They killed him! May Allah ﷻ kill
them! Why not ask when they did not know?"

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"The cure for ignorance is to ask."

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There is no doubt that a fatwa,
when based on sound foundations,

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in terms of the mufti's competence
to examine and infer rulings.

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while considering the questioner's state.

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it is among the greatest means
to ease their religion and worldly life.

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Especially for those heading to
the Holy Haramain.

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That is because of the many issues
they encounter.

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After examination and survey, I found

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that the issues facing those heading
to the Holy Haramain

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and the problems they encounter
stem from two key causes.

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The first is lack of understanding
or lack of knowledge.

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that is simple ignorance of the rites
and other things like places, directions.

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Like one who does not know, for example,
where tawaf or sa'i begins.

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So he begins his tawaf, for example,
from the Yamani Corner.

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Or he begins his sa'i
from al-Marwah.

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thus putting himself in hardship,
and those with him as well.

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The second matter is prior
mistaken understanding.

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Or lack of knowledge, or
compound ignorance of the issues.

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Like one who thinks the sa'i
from Safa to Marwa, both ways, is one lap.

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Or thinks purity is required for ihram.

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So some women pass the miqat
without ihram from menses or nifas.

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Yet when the Prophet ﷺ was informed.

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that Asma bint Umays RA had
postpartum bleeding.

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after giving birth to Muhammad
ibn Abi Bakr RA.

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He told her to enter ihram,
as in the Sahih.

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And this is worth recalling here.

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Among the greatest causes
that cause hardship to the duty-bound.

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Especially for those heading to
the Haramain: two matters.

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The first is theoretical
and informational.

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The second is practical and applied.

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As for the first, it is what many
Muslims have come to believe.

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That religiosity and worship lie
in strictness and excess.

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This is a false notion and a corrupt
belief Satan has foisted on many people.

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It led to false beliefs that produced
evil acts against Sharia and sound nature.

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Yet among the greatest qualities of
the Sharia are ease and facility.

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Allah says, "Allah intends ease
for you, not hardship."

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And the Most High said, "He placed
no hardship on you in religion."

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In the two Sahihs, from the hadith
of Aisha (RA), who said.

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The Messenger of Allah ﷺ was never
given two options but chose easier.

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So long as it was not sinful.
If sinful, he was farthest from it.

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As for the second, it is that the
person seeks hardship itself.

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thinking this brings greater
reward and more recompense.

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This occurred in the Prophet ﷺ era,
and he warned most strongly of it.

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In al-Bukhari, from the hadith
of Ibn Abbas (RA), who said.

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While the Messenger of Allah ﷺ
was preaching, he saw a man standing.

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So he asked about him.
They said, "This is Abu Isra'il."

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He vowed to stand and not sit.

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and not seek shade, and not speak.

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and not break his fast.
Then the Prophet ﷺ said:

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"Tell him to speak and seek shade,
sit, and complete his fast."

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Another example is choosing to do
tawaf on the Grand Mosque's upper floors.

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to seek more reward because of
the toil and fatigue involved.

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though tawaf in the courtyard
is easy and convenient.

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But if he did so to perform tawaf
under the shade of those floors.

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or to keep away from women, for example.

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The ruling differs; acts follow intent.

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Another example is heading to
a farther miqat.

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while passing by, or drawing level
with the nearest one, for example.

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Or entering ihram long before
the miqat, to gain more reward.

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not out of fear of missing ihram.

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Here I mention to you a great statement
by Shaykh al-Islam Ibn Taymiyyah RH.

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He RH says.
Among what should be known.

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What should be known is that
Allah ﷻ's pleasure or love is not.

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in merely tormenting oneself
and burdening it with hardships.

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Allah's pleasure and love are not
in mere self-torment and hardship.

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so the harder a deed is,
the better, as many ignorant think.

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that reward is according to hardship
in everything.

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No. Reward is according to a deed's
benefit, welfare, and usefulness.

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But reward depends on a deed's
benefit, welfare, and usefulness.

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If hardship occurs unintentionally
the servant is rewarded for it.

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Like one whose mount stumbles
during the rites.

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Hence fatwa serves to ease
matters for all accountable people.

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After further review, I also found.

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Most issues concerning
the Sacred Mosque and Prophet's Mosque.

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In terms of what visitors face
it mostly concerns ritual matters.

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And some of that may fall outside
this category, though very little.

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As will be mentioned later,
if time permits.

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Here is a very important note.

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Ease in fatwa
is not intended for its own sake.

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Ease in fatwa
is not intended for its own sake.

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The mufti only gives fatwa
by what he believes before Allah ﷻ.

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as indicated by the evidence.

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while considering
the questioner's circumstances.

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A fatwa does not make
the unlawful lawful.

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Nor make duty just recommended.

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Nor turn a condition or pillar
into a mere extra for ease.

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This cannot be. If it is asked,
"How can that be?"

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when the texts of the Sharia
have already stated this.

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Among its greatest traits and aims
are ease and the removal of hardship.

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We say: That is true,
but it is the Lawgiver's prerogative.

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Ease and lifting hardship
belong to the Lawgiver, not the mufti.

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That was during the period
of revelation and the days of legislation.

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Now, after revelation ceased, religion
was completed and the blessing perfected.

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the reference is the Book of Allah ﷻ
and the Sunnah of His Messenger ﷺ.

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Lawful is what Allah made lawful.
Forbidden is what Allah forbade.

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Allah and His Messenger make
things lawful.

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Allah and His Messenger
forbid things.

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Religion is what Allah and His
Messenger ordained; no mufti may exceed it.

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seeking ease and facilitation
for those accountable and fatwa-seekers.

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except in line with the principles
and parameters laid down by Sharia.

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Based on the foregoing, helpful here is
what I mean by easing fatwas.

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for visitors and Umrah-goers
to the Sacred Mosque and Prophetic Mosque.

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A set of fiqh principles
and relevant notes to keep in view.

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to be kept in mind by the mufti.
Let us begin with some of these points.

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First, the mufti should bear in mind
the issue of people with excuses.

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In purification, for example,
like chronic gas or urine leakage.

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Directing them to suffice with
renewing wudu for each prayer.

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when prayer time begins, by analogy
with the woman with istihaadah.

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and that what comes out afterward
does not affect them.

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spares them hardship and distress
that only Allah ﷻ knows.

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Allah ﷻ be praised, the state,
may Allah ﷻ honor it, has set aside

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places for renewing wudu
to make things easier for Muslims.

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The second issue: disconnected rows
in the Sacred Mosque and Prophet's Mosque.

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Many worshippers feel uneasy about it
and think their prayer is lacking.

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The correct view is that it is valid
even if the rows do not connect within it.

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And the correct view is that it is valid
if the rows do not connect inside it.

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The same applies outside as well,
if those outside can follow those in.

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Imam al-Muwaffaq Ibn Qudamah RH said.
Connected rows are not required.

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Third: the mufti's awareness of
differences between issues and rulings.

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Leaving a Hajj or Umrah duty
is not like violating a prohibition.

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The former owes a sacrificial offering.

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As for one who commits an ihram violation.

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Such as shaving, clipping nails,
wearing sewn garments, and the like.

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Then he may choose to fast six days.

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Or feed six poor persons,
or slaughter a sheep.

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I will mention some maxims briefly.

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They are major universal maxims,
foundational in this field.

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The major maxim: hardship brings ease.
Under it: no duty beyond one's ability.

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Under this is whoever cannot pray
in the Sacred Mosque.

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then prayer within the Haram's bounds
earns the same reward.

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And the rule: necessities allow
the prohibited.

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In the Sacred Mosque, it is allowed to
pass before one praying amid crowds.

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For the same reason, some scholars
applied it to al-Nabawi and Khayf Mosques.

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A ruling follows its cause,
present or absent.

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Another principle is that need
is treated like necessity.

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One example in this regard is
using a proxy in stoning when unable.

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If one finds no place to stay,
night stay is waived; he sleeps in Makkah.

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Likewise, wearing khuffs
for one who cannot find sandals.

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Under the rule: "If the original
cannot be done, a substitute replaces it."

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Finally, esteemed ones
the key findings

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The recommendations drawn from
what we've covered are clear to anyone.

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the importance of fatwa and its role
in easing matters for those accountable.

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A mufti must be qualified
capable and insightful

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so as to grasp the issues
and distinguish between them.

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One recommendation
can be made here.

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A group of eminent scholars
should take this up.

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They should compile the most
important issues that commonly arise.

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These concern pilgrims, visitors,
and 'umrah-goers to the Haramain.

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all in a single booklet
that would serve as a reference.

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for use by muftis
in ifta offices in the Haramain.

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I believe these brief pages
have touched on this, however slightly.

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the topic of ease in issuing fatwas
at the Haramain and its effect on visitors

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Allah is behind the intent,
and He guides the way.

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Allah's blessings and peace be
upon our Prophet Muhammad ﷺ

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And upon his family
and all his companions.

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[Birds chirping].