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The Wuq’uf in ‘Arafat

The Wuq’uf in ‘Arafat

The pilgrim performing `Umrah mufradah or Hajj al‑tamattu` first assumes ihram, then performs tawaf offers the rak`atayn, then performs sa’y, then taqsir. This order is obligatory, and in it while the ihram precedes all the other steps, the tawaf precedes the salat, the salat is prior to the sa’y, and at the end is taqsir. [6]

The Second Rite of Hajj

The rites of Hajj, as in the case of `Umrah, start with ihram. However, the rite which is next to ihram in the case of Hajj, and is considered one of the arkan ofHajj by consensus, in the wuquf (halt) in `Arafat, there being no difference whether one is on Hajj al‑'ifrad or Hajj al‑tamattu; although it is permissible for those on Hajj al‑'ifrad orHajj al‑qiran to enter Makkah to perform a tawaf after assuming ihram and before proceeding to `Arafat. This tawaf (called tawaf al‑qudam) resembles the rak`atayn called tahiyyat al‑masjid, recommended as a mark of respect to a mosque. Al‑Sayyid al‑Hakim, in his book on the rites of Hajj, says, "It is permissible for one intending Hajj al‑qiran or al‑'ifrad to perform the mustahabb tawaf on entering Makkah and before proceeding to wuquf [in `Arafat]." Ibn Hajar, in Fath al‑Bart bi Sharh al‑Bukhari, writes: "All of them [the four legal schools] agree that there is no harm if one who has assumed ihram for Hajj al‑'ifrad performs a tawaf of the (Holy) House," that is, before proceeding to `Arafat. One on Hajj al‑tamattu', as said, should perform the tawaf of `Umrat al‑tamattu` instead of the tawaf al‑qudum.

Before the Halt in `Arafat

There is consensus among the legal schools that it is mustahabb for the Hajj pilgrim to go out from Makkah in the state of ihram on the day of Tarwiyah (the 8th of Dhu al‑Hijjah), passing towards Mina on his way to `Arafat.

According to the Imamiyyah books al‑Tadhkirahandal-Jawahir, it is mustahabb for one intending to proceed towards `Arafat not to leave Makkah before offering the zuhr and `asr prayers. The four Sunni schools say that it is mustahabb to offer them at Mina. (al‑Mughni)

In any case, it is permissible to proceed to `Arafat a day or two before that of Tarwiyah, in particular for the ill, the aged, women, and those who are clustrophobic. Also it is permissible to delay until the morning of the 9th so as to arrive at `Arafat by the time when the sun crosses the meridian (zawal).

I have not come across any jurist who considers it wajib to spend at Mina the night before the day of wuquf at `Arafat, or to perform some rite there. Al‑`Allamah al‑Hilli, in his Tadhkirah, writes: "To spend the night of `Arafah at Mina for resting is mustahabb; but it is not a rite, nor is there anything against one who doesn't do it." Fath al‑Bari and Fath al‑Qadir have something similar to say.

The word `rest' (for istirahah) used by al‑`Allamah al‑Hilli does not need to be explained, for travel in the past used to be exhausting; so he considered it mustahabb for the pilgrims to stay for the night at Mind so as to arrive looking fresh and in good spirits at `Arafat. But travel today is quite a pleasure. Therefore, if one spends the night of `Arafah in Makkah, going to `Arafat the following morning, or after the zuhr prayer, passing through Mina on his way‑‑as the pilgrims' practice is nowadays‑‑that is sufficient and there is nothing wrong in that. The pilgrim will return to Mina later after the halt in  `Arafat, for the ramy al‑Jamrah‑‑but to that we shall come later.

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