Rulings on Standing at 'Arafah
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Question:
These are two questions from the questioner Kazim Muhammad Abdullah from Iraq. He says: What is the minimum duration for standing at 'Arafah, and when is it permissible to depart from it to Muzdalifah? I ask you to clarify the beginning and end of the time, and may Allah reward you?
Answer:
Standing at 'Arafah is the greatest pillar of Hajj, as the Prophet (peace and blessings be upon him) said:Musannaf Ibn Abi Shaybah 9:1051.
The time for standing is between the sun passing its zenith on the Day of 'Arafah, the ninth day, and the dawn of the Night of Sacrifice. This is the time for standing according to the scholars, between the zenith on the ninth of Dhu al-Hijjah, which is the Day of 'Arafah, and the dawn of the Night of Sacrifice. This is agreed upon by the consensus of the scholars; there is no disagreement that this is the time for standing. If one stands in it, even for a short time, his Hajj is valid. However, if that is at night, it suffices for him and he owes no expiation. If it is during the day, he must remain until the sun sets, as the Prophet (peace and blessings be upon him) did. He stood during the day after he prayed the combined prayer, combining the midday and afternoon prayers with one call to prayer and two second calls, advancing the time. He proceeded to the standing place and stood, may Allah's prayers and peace be upon him, on his mount until the sun set. This is the best and the most perfect: to stand during the day and remain until the sun sets.
If one departs before the sun sets, he owes a sacrificial animal according to the majority of scholars, to be slaughtered in Mecca for the poor, unless he returns at night. If he returns at night, even for a short time, the sacrificial animal is dropped from him. If he stands for a short time, an hour, a quarter of an hour, or half an hour, the point is that he passed through 'Arafah while in the state of ihram for Hajj; then his passing through it, or his standing there for a short time, suffices for him. If it is at night, it suffices without expiation. If it is during the day and he did not remain until sunset, he owes an expiation according to the majority, and his Hajj is valid according to the majority of scholars.
As for standing before the sun passes its zenith, the majority of scholars hold that it does not suffice. If one stands before the zenith and does not return after the zenith, nor at night, it does not suffice according to the majority. Ahmad ibn Hanbal (may Allah have mercy on him) and a group held that it suffices before the zenith, based on the hadith of Urwah ibn al-Muthir, in which the Prophet (peace and blessings be upon him) said: "And he stood at 'Arafah before that, at night or during the day." He said: "This includes what is before the zenith and what is after the zenith."
But the majority said: It is to be understood as referring to what is after the zenith, because the Messenger (peace and blessings be upon him) stood after the zenith and did not stand before the zenith. And he said: May Allah send prayers and peace upon him.
The safest course for the believer is that his standing be after the zenith, as the majority of scholars said, and as the Prophet (may Allah's prayers and peace be upon him) did. The standing is not determined by a specific small or large amount that suffices. But as mentioned earlier, if it is at night, in the beginning, middle, or end of the night, it suffices without expiation. If it is during the day and he did not remain until sunset, he owes an expiation according to the majority of scholars, because he left an obligatory duty, which is combining the night and the day for one who stands during the day.
Some said: He owes no expiation, even if he stands during the day after the zenith, just as at night. But the majority of scholars said: The standing of the Prophet (peace and blessings be upon him) is worthy of being followed.
One should increase in praising Allah, extolling Allah, and sending prayers upon the Prophet (peace and blessings be upon him), for this is among the causes of the acceptance of supplication. Praising Allah and extolling Him, and sending prayers upon the Prophet (peace and blessings be upon him), are among the causes of acceptance. It is established from the Prophet (peace and blessings be upon him) that he heard a man supplicating, and he had not praised Allah, nor sent prayers upon the Prophet (peace and blessings be upon him). So he said: "This man has been hasty." Then he said:Bulugh al-Maram 2:207 This indicates that beginning with praise, extolling, and sending prayers upon the Prophet (may Allah's prayers and peace be upon him) is among the causes of acceptance.
Those standing at 'Arafah should do this, for they are in a great place, and their supplication is hoped to be accepted. It is necessary to increase in supplication after praising Allah, extolling Him, and sending prayers and peace upon His Messenger Muhammad (may Allah's prayers and peace be upon him), and upon the other prophets and messengers. Then they should supplicate, persist in supplication, and increase in supplication. All of this is among the causes of acceptance.
Likewise, raising the hands. The Messenger (peace and blessings be upon him) raised his hands in supplication on the Day of 'Arafah, and in Muzdalifah, he raised his hands. It is recommended for the pilgrim on the Day of 'Arafah to raise his hands, supplicate, persist in supplication, and increase in supplication until the sun sets, as the Chosen One (may Allah's prayers and peace be upon him) did. He should supplicate for his Muslim parents, for his Muslim relatives, and for Muslims in general, that Allah may rectify them, establish them upon the truth, appoint the best of them over them, teach them what benefits them, and grant them understanding in the religion and steadfastness upon the truth. He should supplicate for Muslims in general throughout the world, that Allah may make them successful, guide them, rectify their conditions, and grant them understanding in the religion.
And so in Muzdalifah, if he stands in Muzdalifah during the night, or after the dawn prayer, as is the recommended practice after the dawn prayer, he should supplicate, persist in supplication, raise his hands, supplicate for Muslims in general, for his Muslim parents, and for his Muslim relatives. He should supplicate for himself for rectitude, success, and a good ending.
He should supplicate to Allah that Allah may rectify his heart and his deeds, and that Allah may grant him understanding in the religion. He should supplicate to Allah for the rulers of the Muslims in every place, that Allah may rectify their hearts and their deeds, and rectify their inner circles for them, and that Allah may make them successful in ruling by the Shari'ah, referring to it for judgment, obliging people to adhere to it, and preventing them from everything Allah has forbidden, and establishing the hudud upon them; so that the affairs of the Muslims may be straightened, and so that they may be saved from the anger and punishment of Allah, and so that Allah may grant them victory over their enemy. For ruling by the Shari'ah and adhering to it is among the causes of victory and success, among the causes of Allah's guidance for the servants, among the causes of helping them against their enemy and granting them victory over their enemy. As Allah the Exalted said: [Muhammad:7] And He the Exalted said: [Al-Hajj:40-41] And He the Exalted said: [Ar-Rum:47] And He magnified the status of ruling by the Shari'ah, and said: [An-Nisa:65] And Allah is the One to be asked for help.
The presenter: May Allah reward you with good.
These are two questions from the questioner Kazim Muhammad Abdullah from Iraq. He says: What is the minimum duration for standing at 'Arafah, and when is it permissible to depart from it to Muzdalifah? I ask you to clarify the beginning and end of the time, and may Allah reward you?
Answer:
Standing at 'Arafah is the greatest pillar of Hajj, as the Prophet (peace and blessings be upon him) said:
Hajj is 'Arafah, so whoever catches 'Arafah at night before the dawn breaks, has caught the Hajj.
الحج عرفة، فمن أدرك عرفة بليل قبل أن يطلع الفجر؛ فقد أدرك الحجThe time for standing is between the sun passing its zenith on the Day of 'Arafah, the ninth day, and the dawn of the Night of Sacrifice. This is the time for standing according to the scholars, between the zenith on the ninth of Dhu al-Hijjah, which is the Day of 'Arafah, and the dawn of the Night of Sacrifice. This is agreed upon by the consensus of the scholars; there is no disagreement that this is the time for standing. If one stands in it, even for a short time, his Hajj is valid. However, if that is at night, it suffices for him and he owes no expiation. If it is during the day, he must remain until the sun sets, as the Prophet (peace and blessings be upon him) did. He stood during the day after he prayed the combined prayer, combining the midday and afternoon prayers with one call to prayer and two second calls, advancing the time. He proceeded to the standing place and stood, may Allah's prayers and peace be upon him, on his mount until the sun set. This is the best and the most perfect: to stand during the day and remain until the sun sets.
If one departs before the sun sets, he owes a sacrificial animal according to the majority of scholars, to be slaughtered in Mecca for the poor, unless he returns at night. If he returns at night, even for a short time, the sacrificial animal is dropped from him. If he stands for a short time, an hour, a quarter of an hour, or half an hour, the point is that he passed through 'Arafah while in the state of ihram for Hajj; then his passing through it, or his standing there for a short time, suffices for him. If it is at night, it suffices without expiation. If it is during the day and he did not remain until sunset, he owes an expiation according to the majority, and his Hajj is valid according to the majority of scholars.
As for standing before the sun passes its zenith, the majority of scholars hold that it does not suffice. If one stands before the zenith and does not return after the zenith, nor at night, it does not suffice according to the majority. Ahmad ibn Hanbal (may Allah have mercy on him) and a group held that it suffices before the zenith, based on the hadith of Urwah ibn al-Muthir, in which the Prophet (peace and blessings be upon him) said: "And he stood at 'Arafah before that, at night or during the day." He said: "This includes what is before the zenith and what is after the zenith."
But the majority said: It is to be understood as referring to what is after the zenith, because the Messenger (peace and blessings be upon him) stood after the zenith and did not stand before the zenith. And he said:
Take your rituals from me
خذوا عني مناسككمThe safest course for the believer is that his standing be after the zenith, as the majority of scholars said, and as the Prophet (may Allah's prayers and peace be upon him) did. The standing is not determined by a specific small or large amount that suffices. But as mentioned earlier, if it is at night, in the beginning, middle, or end of the night, it suffices without expiation. If it is during the day and he did not remain until sunset, he owes an expiation according to the majority of scholars, because he left an obligatory duty, which is combining the night and the day for one who stands during the day.
Some said: He owes no expiation, even if he stands during the day after the zenith, just as at night. But the majority of scholars said: The standing of the Prophet (peace and blessings be upon him) is worthy of being followed.
One should increase in praising Allah, extolling Allah, and sending prayers upon the Prophet (peace and blessings be upon him), for this is among the causes of the acceptance of supplication. Praising Allah and extolling Him, and sending prayers upon the Prophet (peace and blessings be upon him), are among the causes of acceptance. It is established from the Prophet (peace and blessings be upon him) that he heard a man supplicating, and he had not praised Allah, nor sent prayers upon the Prophet (peace and blessings be upon him). So he said: "This man has been hasty." Then he said:
When any of you prays, he should begin with the glorification of his Rabb (Lord) and praise Him; he should then invoke blessings on the Prophet (ﷺ); thereafter he should supplicate Allah for anything he wishes.
إذا دعا أحدكم فليبدأ بتحميد ربه، والثناء عليه، ثم يصلي على النبي ﷺ ثم يدعو بما شاءThose standing at 'Arafah should do this, for they are in a great place, and their supplication is hoped to be accepted. It is necessary to increase in supplication after praising Allah, extolling Him, and sending prayers and peace upon His Messenger Muhammad (may Allah's prayers and peace be upon him), and upon the other prophets and messengers. Then they should supplicate, persist in supplication, and increase in supplication. All of this is among the causes of acceptance.
Likewise, raising the hands. The Messenger (peace and blessings be upon him) raised his hands in supplication on the Day of 'Arafah, and in Muzdalifah, he raised his hands. It is recommended for the pilgrim on the Day of 'Arafah to raise his hands, supplicate, persist in supplication, and increase in supplication until the sun sets, as the Chosen One (may Allah's prayers and peace be upon him) did. He should supplicate for his Muslim parents, for his Muslim relatives, and for Muslims in general, that Allah may rectify them, establish them upon the truth, appoint the best of them over them, teach them what benefits them, and grant them understanding in the religion and steadfastness upon the truth. He should supplicate for Muslims in general throughout the world, that Allah may make them successful, guide them, rectify their conditions, and grant them understanding in the religion.
And so in Muzdalifah, if he stands in Muzdalifah during the night, or after the dawn prayer, as is the recommended practice after the dawn prayer, he should supplicate, persist in supplication, raise his hands, supplicate for Muslims in general, for his Muslim parents, and for his Muslim relatives. He should supplicate for himself for rectitude, success, and a good ending.
He should supplicate to Allah that Allah may rectify his heart and his deeds, and that Allah may grant him understanding in the religion. He should supplicate to Allah for the rulers of the Muslims in every place, that Allah may rectify their hearts and their deeds, and rectify their inner circles for them, and that Allah may make them successful in ruling by the Shari'ah, referring to it for judgment, obliging people to adhere to it, and preventing them from everything Allah has forbidden, and establishing the hudud upon them; so that the affairs of the Muslims may be straightened, and so that they may be saved from the anger and punishment of Allah, and so that Allah may grant them victory over their enemy. For ruling by the Shari'ah and adhering to it is among the causes of victory and success, among the causes of Allah's guidance for the servants, among the causes of helping them against their enemy and granting them victory over their enemy. As Allah the Exalted said:
O you who have believed, if you support Allah, He will support you and plant firmly your feet.
يا أَيُّهَا الَّذِينَ آمَنُوا إِنْ تَنصُرُوا اللَّهَ يَنصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْAnd Allah will surely support those who support Him. Indeed, Allah is Powerful and Exalted in Might. (41) [And they are] those who, if We give them authority in the land, establish prayer and give zakah and enjoin what is right and forbid what is wrong. And to Allah belongs the outcome of [all] matters.
وَلَيَنصُرَنَّ اللَّهُ مَنْ يَنصُرُهُ إِنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ الَّذِينَ إِنْ مَكَّنَّاهُمْ فِي الأَرْضِ أَقَامُوا الصَّلاةَ وَآتَوُا الزَّكَاةَ وَأَمَرُوا بِالْمَعْرُوفِ وَنَهَوْا عَنِ الْمُنْكَرِ وَلِلَّهِ عَاقِبَةُ الأُمُورِand incumbent upon Us was support of the believers.
وكَانَ حَقًّا عَلَيْنَا نَصْرُ الْمُؤْمِنِينَBut no, by your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission.
فَلا وَرَبِّكَ لا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لا يَجِدُوا فِي أَنفُسِهِمْ حَرَجًا مِمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًاThe presenter: May Allah reward you with good.
Source
binbaz.org.sa
The Arabic text is copied verbatim from the original source, without any edits.