CHAPTER 12

WUQUF

ARAFAH

CHAPTER

12

WUQUF (STANDING) At ‘Arafah

CHAPTER 11 : WUQUF STANDING AT ‘ARAFAH

1. THE VIRTUES OF WUQUF (STANDING) AT ‘ARAFAH

There are a number of hadith that had been narrated to illustrate the virtues of wuquf at ‘Arafah. Among them are:

1. On the authority of Jabir r.a. that the Messenger of Allah had said:

�� ������� ���� �� ���� ���� ��� ���� ������ �� ���� ���� ��� ����� �!�"#$%� � �&� �'��(�� �� �&)�* +�&���,�� �,��- .�%� �!�"#$%� +%�/ +01� �

�����2�,�� : ��, �4�5 �6���7 �68�19 �+�-���!�: �;�<���� +%�/ ������=�-� �!�: >��? ���� ��� @A� �+�*�B� ������ �C%� �D�E" �4� F ���:���� �G�,�"� .

���� �� ���� ���� ���#%� ��� �62 ��,�E� ��8 �?� I� ���� ���� �C0��. “There is not a day that is more meritorious in the sight of Allah more that the day of ‘Arafah for on that day Allah descend to the heavens and boasts about the inhabitants of the earth (that are standing at ‘Arafah) to the inhabitants of the heavens while exclaiming “Look at My servants who have come to Me in their condition of utter haywire, their bodies covered with dust and carrying on their persons animals of slaughter. They have come from all the far flung corners of the earth seeking My mercy eventhough they had not laid eyes on my adzhab (penalty/punishment). Therefore there is no one day where more people are set free from the shackles of the hellfire than the day of ‘Arafah”.

(Hadith related by Abu Ya’la, Ibnu Khuzaimah and Ibnu Hibban)

1. Hadith narrated by Muslim and Aisyah r.a that Prophet (s.a.w) said:

�� ���� ���� ���#%� ��� � 6��� �J�,�� ��� G�E�1�� �F� ���� ��8 �?� �� ���� ���� �� �����2�,�� �K�LM"�%� �C�N�* �D�&��I�� #C�O #�:�#�� ����- ��,% �J#-�/� ���� :

P �!Q�R& <��� �� “There is no day where more servants of God are released from the hellfire than the day of ‘Arafah. On that day Allah Azza Wajalla draws near (to the heavens of the earth) and is spoke proudly of them (that performs the standing at ‘Arafah) to the Angels while saying: “Whatever do they need?”

3. Hadith narrated by Abu Darda’ r.a. that the Prophet (s.a.w) said:

#S%� ;�T�� �� �, Q� �4�<� Q� �U�V� �J�,�� ��& �6� ���� �F�W ��.��� ���� ;�� �"�% #Q�/ X�%�Y ��� ���� �� ��� +�� �J��� Z,�7�

��" �4#�%� . ���� ;�� �� #Q�/ ���=�1�%� �[����- .B%� ��� ��� \���] � �� ��* �� ���� . ��,�̂ : ��̂ P �� ����_� �� �� ��* � ���� ;�� ��� :

�K�LM"�%� �̀ ��� ������� �: ;�� �J#-�/ ���. “There is not a day that Satan appear more dimunitive, more despicable and more enr.aged than the day of ‘Arafah. And this is due to none other than the witnessing of the outpouring of Allah’s mercy and forgiveness towards those who have committed gr.ave sins, except for what is seen to him on the day of Badr. Then there were those who asked: “What does he see on the day of Badr, oh Messenger of Allah ”? The Prophet replied “There is no other that is seen by him other that Angel Jibril instructing the Angels”

1.1 THE JURISTIC RULING ON WUQUF

Wuquf in ‘Arafah is the SECOND pillar or integral rite of hajj. However, it is not a pillar in the performance of ‘umrah . It is the consensus of the scholars that wuquf at ‘Arafah is the most fundamental rite of hajj, as has been declared by the Prophet (s.a.w):

����� .Aa�%� “The Hajj is ‘Arafah” In other words, if the wuquf at ‘Arafah is omitted, than the hajj is null and void. 1.2 THE TIME FOR WUQUF AT ‘ARAFAH Most scholars subscribe to the popular view that the time of wuquf begins with the dawn of Dzuhr prayer on 9th Zulhijjah and ends at dawn (when the Subh prayer comes into effect) on the 10th of Zulhijjah (Day of Sacrifice/Eid-ul Adha). The proof is that the Messenger of Allah (s.a.w) entered into the plain of ‘Arafah for the Standing at ‘Arafah after the coming into effect of the Dzuhr prayer, as well as the hadith narrated by Ahmad and Ashhabus Sunan on the authority of Abdul R.ahman ibn Ya’muri:

��2�� �� �]b�%� �̀ ���0�c ����^ �d �": �0 ��,% !�: ��� ����� .Aa�%� #Aa�%� ���<�

“That the Messenger of Allah (s.a.w) requested a person to exclaim: “The Hajj is ‘Arafah. Whosoever arrives on the night of jama’ (the site of wuquf on the 10th of Zulhijjah) before the break of dawn, he has therefore accomplished the hajj”. 1.3 SITE OF WUQUF The entire plain of ‘Arafah is valid for the purpose of wuquf except for the valley of Uranah, that is a valley in front of the Namirah Mosque, which is not considered part of ‘Arafah. And part of the the Namirah Mosque itself (the segment near the mihrab facing the qiblah) is not considered part of Arafah while the tail end segment of the mosque is an integral component of ‘Arafah.

Border sign of Arafah On the authority of Jabir r.a. that the Prophet (s.a.w) said:

�-��� ���W* ��� � ���1������ Ie�̂ ��� ���� .��?. “The entirety of the plain of ‘Arafah is the site for the wuquf and leave out the valley of uranah”. (Hadith reported by Ibnu Majah and Hakim in Muslim)

What constitutes Wuquf? Wuquf is defined as being present in ‘Arafah during the prescribed time for wuquf even if it be for a brief moment in the state of sleeping or awake, in transport or sitting down, reclining or walking, be it in the condition of purity or not (menstruation or ceremonial impurity). However the scholars differ as regards those who became unconscious or insane. Imam Abu Hanifah and Malik say that in such cases the wuquf would still be valid, while Imam Shafi’e and Ahmad consider it as invalid.

Map Of Arafah

Pilgrims making doa in ‘Arafah

1.4 WUQUF UNTIL SUNSET (NIGHT) � There is a difference of opinion on the matter among the scholars of Syafie.

However the final consensus among them is that it is a sunnah to remain at ‘Arafah until after sunset. Therefore it is a sunnah for whosoever leaving ‘Arafah before the Maghrib prayer to offer the dam (atonement/sacrifice).

� Nevertheless it is best to avoid being in a position of uncertainty. Therefore the

pilgrims are advised to follow the practice of the Prophet (s.a.w) which is to leave ‘Arafah after the time for the Maghrib prayer.

1.5 THE SUNNAH ACTS DURING WUQUF AND THE ETIQUETTE OF PERFORMING

THEM 1. The sunnah ghusl (bath) for wuquf before entering ‘Arafah. If the situation does not

permit than one should perform the wudhu’ instead. This was narrated by Malik r.a.based on the practice of Ibnu Umar.

2. No one should enter ‘Arafah except after he/she has performed the Dzuhr and ‘Asr

prayers jama’ (jointly) in congregation in the Namirah Mosque. However, if the situation does not permit, both the prayers should be performed with the confines of the tent in the Plain of ‘Arafah.

3. To perform the wuquf in close proximity to the large boulders within the vicinity of

Jabal Rahmah (Mount of Mercy) as in the practice of the Prophet (s.a.w). However if the situation does not permit, and for the purpose of safety one is permitted to site oneself anywhere within the confines of the plain of ‘Arafah since the entire ‘Arafah is a legitimate site for wuquf. On the morning of 9th of Zulhijjah, following the Subh prayer and after sunrise in Mina, the pilgrim should set off for ‘Arafah. According to the sunnah (words and actions) of the Prophet (s.a.w), he made a stopover at Namirah (presently known as the Mosque of Namirah) which is located at an area that separates ‘Arafah and land that is not considered ‘Arafah. He rested at the site until it was time for the Dzuhr prayer. Once it was time, the Prophet gave a sermon following which he performed the jama’ (joint) and qasr (abbreviated) version of the Dzuhr and ‘Asr prayers. The Prophet entered into the plain of ‘Arafah only after completing the prayers via or on the periphery of Jabal Rahmah (the Mount of Mercy) in the vicinity a large boulder which has since been flattened by the Saudi Government.

Namirah Mosque

The land mark stone where Rasulullah SAW did his wukuf &

delivered his last sermon which is near to Jabal Rahmah. (Mt Mercy)

The land mark stone where Rasulullah SAW did his wukuf which is now being tiled.

The act of climbing the Mount of Mercy by some of the pilgrims who consider it to be a more meritorious site to be at is purely an erroneous invention that was never undertaken by either the Prophet or his companions.

4. Not in state of fasting. This is to allow the pilgrims to be able to focus on their

supplications while at the plain of ‘Arafah. The fact that the Prophet did not fast while performing the wuquf was reported by Imams Bukhari and Muslim.

5. Consistently in the state of being free from hadath (minor and major ceremonial impurities). 6. To strive to remain in the position of facing the qiblat. 7. To strive to be in a state of full concentration in supplication, and removed from talks of worldly matters. 8. To increase in supplication, istighfar (seeking forgiveness) and dzikr (remembrance

of God) in any language with hands raised. The supplication must be invoked while in a state of being totally immersed in the remembrance of God, in humility and in full awareness of your lowliness in the sight of God and placing your complete hope that your prayers will be answered by Allah. If you are able to shed your tears, you should do so and if you are unable, draw-out of yourself the feeling of sadness.

Verily those whose hearts are not able to feel the deep sadness and shed tears during this crucial and blessed moments can be said to suffer from a spiritual thirst. Therefore, if one experiences this unfortunate state, one should shed tears for ones sins that have caused ones heart to not be able to ‘feel’ the moment.

9. It is most meritorious to perform the wuquf in the open without being

sheltered/shaded. That was how the Prophet (s.a.w) did it. However, if one fears for ones health, it is still alright to wuquf under a shelter to shade oneself from the heat. But do attempt to come out of the shade after the time for the ‘Asr prayer when the weather has cooled down somewhat.

1.6 THE MANNER IN PERFORMING THE DZUHR AND ‘ASR PRAYERS IN ‘ARAFAH This is according to the Sunnah of the Prophet (s.a.w) as narr.ated by Jabir and other companions from the authentic books of hadith: 1. The prescribe time Dzuhr prayer (do not do the adzan (call for prayer) first).

2. To offer a sermon 3. To perform the Adzan (call for prayer) 4. To call the Iqamah (call for the start of congregational prayer)

5. Solat Dzuhr Qasr (2 genuflections) 6. To call Iqamah 7. Solat ‘Asr Qasr (2 genuflections) 8. Not to perform any other superogatory prayers (qabliyah & da’diyah – prayers before & after the obligatory prayers. Issues surrounding the Jama’ and Qasr (Joint and abbreviated) prayersof Dzuhr and ‘Asr The scholars differ on the reason why these two prayers are performed jointly and in the abbreviated version by the Prophet (s.a.w). Was it because of the hajj rite or because of the privilige of a traveller? 1. The Shafi’e School The scholars of the Shafi’e school differ on the matter of the (jama’) joining of the two prayers. While some say that it’s due to the hajj rite itself - which means that all those performing the wuquf are permitted to do the joint performance of the two pr.ayers; others say it is part of the privilige of a musafir (traveller) – which in turn means that residents of Makkah and those who have remained in Makkah for 4 days or more are not entitled this privilige.

As for the matter of qasr (performing the abbreviated version of the prayers), they were uninamuous that it is due to the fact that they are travellers. As such, those who are not travellers are not allowed to perform the abbreviated version of the prayers.* Nevertheless Imam Shafi’e and his scholars said “if one leaves for Mina on the Day of Tarwiyyah with the intention of directly returning to ones homeland, he can then perform the jama’ and qasr prayers. � CONCLUSION: According to the Shafi’e School of Islamic Theology, those who leave for the hajj journey from Madinah to Makkah on the 5th of Zulhijjah, who then arrive in Mina on the 8th of Zulhijjah followed by a trip to ‘Arafah on the 9th and to Muzdalifah in the night and finally to Mina between the 10th and 13th of Zulhijjah, can be considered as musafir as they have not remained in any one place for 4 days or more (excluding the days of arrival and departure). As such they are permitted to perform the prayers in the jama’ and qasr fashion. The same applies for those who entered Makkah and remained in the intervening period in Aziziyah, and then left for Mina after less than 4 nights (excluding the days of arrival and departure). They are then entitled to perform the jama’ and qasr prayers while in ‘Arafah and Mina as he’s is not considered resident of the place yet.

Pilgrims making their doa outside ’Arafah tent

1.7. THE WISDOM OF WUQUF IN ‘ARAFAH Please refer to the section on the “Vision of the Hereafter” in CHAPTER 1 on the SECRETS OF THE HAJJ. The scenario surrounding the hajj is markedly different from those of other devotional acts of worship. While solat, fasting and zakat (charity-tax) can be carried out wherever one may be, the hajj can only be performed in Makkah Al-Mukarramah (The Sacred Precinct of Makkah). Why is this the case and why Makkah?. Makkah is a dry and desolate valley that has no interesting sights other than the granite hills and deserts. Allah has chosen this venue to gather man (the pilgrims) at an unusual site and to undergo a unique experience, that is, to offer a vision of the condition of yaumul akhirah (hereafter) so that man may repent and remember his final place of return. This feeling may be experienced when pilgrims from all corners of the world, dawning the uniformed white ihram garb/garment, stand before the open plain of ‘Arafah. It is as if we are transformed to the scene of the hereafter when every single soul from the time of Prophet Adam a.s to the final day is resurrected from their graves and assembled in the plain of Mahsyar for our final reckoning. Moreover, in the night, the pilgrims will move from ‘Arafah to Muzdalifa amidst a packed and crowded melee. An otherwise half an hour journey, would take 4 to 5 hours or sometimes stretches upto 12-14 hours instead. All these to invoke the feeling of humility and repentance – reminding man of the scene that they will experience in the searing heat of the plain of Mahsyar, where they would be scrambling in droves, from one Prophet to another seeking their intercession, without any supply of food or drink to comfort them.