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الفتح الربانی
Fath al-Rabbani
طواف المفرد والقارن والمتمتعTawaf of the Individual, the Qarin, and the Mutamatti'
بَابُ وُجُوبِ الْوُقُوفِ بِعَرَفَةَ وَوَقْتِهِ وَكُلُّ عَرَفَةَ مَوْقِفٌChapter: Obligation of Standing at Arafah, Its Time, and All of Arafah Is a Place of Standing
Hadith 4442
اُردوEn
عَنْ عُرْوَةَ بْنِ مُضَرِّسِ بْنِ أَوْسِ بْنِ حَارِثَةَ بْنِ لَامٍ رَضِيَ اللَّهُ عَنْهُ أَنَّهُ حَجَّ عَلَى عَهْدِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ فَلَمْ يُدْرِكِ النَّاسَ إِلَّا لَيْلًا وَهُوَ بِجَمْعٍ، فَانْطَلَقَ إِلَى عَرَفَاتٍ فَأَفَاضَ مِنْهَا، ثُمَّ رَجَعَ فَأَتَى جَمْعًا فَقَالَ: يَا رَسُولَ اللَّهِ أَتْعَبْتُ نَفْسِي وَأَنْصَبْتُ رَاحِلَتِي فَهَلْ لِي مِنْ حَجٍّ؟ فَقَالَ: ((مَنْ صَلَّى مَعَنَا صَلَاةَ الْغَدَاةِ بِجَمْعٍ وَوَقَفَ مَعَنَا حَتَّى نُفِيضَ وَقَدْ أَفَاضَ قَبْلَ ذَلِكَ مِنْ عَرَفَاتٍ لَيْلًا أَوْ نَهَارًا فَقَدْ تَمَّ حَجُّهُ وَقَضَى تَفَثَهُ))
It is narrated from Sayyiduna ‘Urwah bin Mudarris (may Allah be pleased with him) that he performed Hajj during the time of the Messenger of Allah (peace and blessings be upon him). He arrived at night when the people were at Muzdalifah. He went to ‘Arafat, then returned from there to Muzdalifah and said: O Messenger of Allah! I have put myself and my mount through great hardship; has my Hajj been accomplished? The Prophet (peace and blessings be upon him) said: Whoever has prayed Fajr with us at Muzdalifah and then remained there until our departure, and before that has come from ‘Arafat at any part of the day or night, his Hajj is complete and he has removed his impurity.
Brief Explanation
Benefits: … From this hadith, it is understood that on the day of the ninth of Dhul-Hijjah and the night that follows, at any time during this period, standing (wuquf) in Arafat can be performed. However, when the Prophet sallallahu alayhi wa sallam arrived at Arafat from Mina, he stayed in the valley of Namirah until the sun had passed its zenith (zawal). Then the Prophet sallallahu alayhi wa sallam proceeded to the valley of ‘Uranah, delivered a sermon there, and performed the Zuhr and Asr prayers together at the earlier time (jama‘ taqdim). Afterwards, he entered Arafat and began the standing (wuquf). It should be kept in mind that the valleys of Namirah and ‘Uranah are not part of Arafat.
Now, on one hand, the statement (qawl) of the Prophet sallallahu alayhi wa sallam is general, that standing (wuquf) can be done at any hour of the day or night. On the other hand, the specific action (fi‘l) of the Prophet sallallahu alayhi wa sallam is that he began the standing of Arafat after the sun had passed its zenith (zawal). Imam Abu Hanifah, Imam Shafi‘i, and Imam Malik, in light of the Prophet’s sallallahu alayhi wa sallam action, have specified the general statement, whereas Imam Ahmad has maintained the generality of the verbal hadith. That is, according to him, standing (wuquf) can also be done before the sun passes its zenith (zawal). The opinion of Imam Ahmad appears to be stronger, because the Prophet sallallahu alayhi wa sallam acting upon some individuals of a general statement and not negating others does not necessitate specification.
He has removed his filth: The well-known view is that “tafath” refers to those things which the pilgrim (muhrim) does when becoming lawful (halal) again, such as cutting or shaving the hair of the head, removing pubic hair, plucking the armpit hair, and performing other acts of natural disposition (fitrah). In another sense, it also includes offering sacrifices and performing all the rites (manasik) of Hajj, because only after these rites are the requirements of “tafath” fulfilled. The original meaning of “tafath” is filth or dirt. In reality, this phrase is establishing the importance of the standing (wuquf) at Muzdalifah and Arafat.
Now, on one hand, the statement (qawl) of the Prophet sallallahu alayhi wa sallam is general, that standing (wuquf) can be done at any hour of the day or night. On the other hand, the specific action (fi‘l) of the Prophet sallallahu alayhi wa sallam is that he began the standing of Arafat after the sun had passed its zenith (zawal). Imam Abu Hanifah, Imam Shafi‘i, and Imam Malik, in light of the Prophet’s sallallahu alayhi wa sallam action, have specified the general statement, whereas Imam Ahmad has maintained the generality of the verbal hadith. That is, according to him, standing (wuquf) can also be done before the sun passes its zenith (zawal). The opinion of Imam Ahmad appears to be stronger, because the Prophet sallallahu alayhi wa sallam acting upon some individuals of a general statement and not negating others does not necessitate specification.
He has removed his filth: The well-known view is that “tafath” refers to those things which the pilgrim (muhrim) does when becoming lawful (halal) again, such as cutting or shaving the hair of the head, removing pubic hair, plucking the armpit hair, and performing other acts of natural disposition (fitrah). In another sense, it also includes offering sacrifices and performing all the rites (manasik) of Hajj, because only after these rites are the requirements of “tafath” fulfilled. The original meaning of “tafath” is filth or dirt. In reality, this phrase is establishing the importance of the standing (wuquf) at Muzdalifah and Arafat.
