The ruling on following the majority’s opinion regarding the time of departure from 'Arafah

The questioner : Yes. As for the issue of the timing of departure from 'Arafah, what the majority held, do we not say, Shaykh, that we have the report (khabar) and as for the action and description? It may have happened that this coincided for him. Do we not say that we have the report, the hadith of 'Urwah? It is explicit and authentic, very explicit. As for his action, it is possible that this coincided for him, meaning it coincided that he remained in 'Arafah until the sun set, and he did not intend to establish this as a norm for the Ummah.

The Shaykh : The default is that it is not a coincidence; the default is that it was legislated, unless we know with a strong, apparent indication. Here, we do not know that he delayed and lingered, descended into the valley, delivered a sermon to the people, and prayed the midday and afternoon prayers. All these indications point to the fact that there was no occurrence before that.

The questioner : So if we say that this action is the state of being present that was established.

The Shaykh : The opinion is not explicit regarding that earlier daytime, i.e., what daytime? In any case, the precaution is what the majority held. For example, if a person stood at the time of the morning prayer and said, "Praise be to Allah, Hajj is 'Arafah, and I have stood," and then he leaves for Muzdalifah, we would tell him, "No, take precaution and remain." But this phrase, "we have placed your rituals," is not general in everything. Many things are excepted from it, such as "pray as you saw me praying." The same thing applies. Yes.

The questioner : It settled, Shaykh. Did it simply depart, or if he departed and then returned?

The Shaykh : If he departed and then returned, if he returned before sunset, he owes nothing. If he returned after sunset, the school of thought is that the sacrificial animal is dropped from him, because he stood at the time of standing. The second opinion, which the author of *Zad al-Mustaqni'* followed, is that he must offer the sacrificial animal, because with the setting of the sun, the obligation settled upon him. Yes.

The questioner : If the sun sets, he is not required to remain absent, it is finished. Except according to the opinion of those who hold that he must offer a sacrificial animal if he does not do so. As for those who hold that if he returned, it would not benefit him, it is sound.

The Shaykh : When the sun sets, he is not required to stay until it sets; that is the end of it. Except according to the opinion of those who hold that he must offer a sacrifice if he does not do so. As for the one who holds that if he returns, he will not benefit, he is safe.

The questioner : I mean, the disagreements that confuse people. I mean, ensure that a person does not seek evidence from the Sunnah, from the Qur'an and the Sunnah. And then he returns to the actions of the Companions. And he is satisfied with what the Companions did, as if everything that comes out is a ruling upon them. Once a ruling upon them. Once a ruling upon them. And a ruling upon them. What happens after the Companions, Shaykh. You do not wish for yourself.

The Shaykh : Yes. This is the default, but the texts may come with ambiguity for this and that. No, there is no doubt that the default is to follow the Book and the Sunnah and what the Companions (may Allah be pleased with them) followed. They are more knowledgeable than us about the intent of Allah and His Messenger.

The questioner : And the second is the reasoning you mentioned, may Allah reward you with good, that the Messenger (peace and blessings be upon him) was the one who was sealed with questions regarding the ease in all the legislations. Yes. In any case, the scene of the other is easier for people in the scene. Yes. This issue means it has a direction regarding the view.

The Shaykh : There is no doubt that the stronger position is that he remains in 'Arafah until the time of the evening prayer. As for the hadith of 'Urwah ibn al-Muththir, it is general and contains some ambiguity, so it is interpreted by the specific and clarified.