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Secrets of Wuquf in Arafat

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Secrets of Wuquf in Arafat refers to the hidden truths and wisdom behind the stay of Hajj pilgrims in the land of Arafat. In religious sources, this act is described as more than just an outward ritual; it is considered the "truth of Hajj" and the "Greater Hajj" (Hajj al-Akbar). It is narrated that on the afternoon of the Day of Arafah, God takes pride in the servants residing in Arafat before the angels.

Arafat is the place where, according to traditions, the repentance of Adam (AS) was accepted, and thus it is a place for the forgiveness of sins. It has been said that the stay outside the boundaries of the Haram (the sacred sanctuary) prepares a person to enter the divine sanctuary. Furthermore, the plain of Arafat is considered a reminder of the scene of the Resurrection due to the gathering of the pilgrims.

Wuquf in Arafat

Main article: Wuquf in Arafat

Wuquf (staying) in Arafat is the second obligatory act of Hajj[1] during which, according to Shia jurisprudence, the pilgrim remains in Arafat on the Day of Arafah from noon until the canonical sunset.[2] This Wuquf, to the extent that staying there (even for a short duration) is fulfilled, is also counted among the pillars of Hajj.[3] Backgrounds for Wuquf in Arafat have been reported from the pre-Islamic era.[4] Followers of religions that considered Hajj obligatory would perform Wuquf in Arafat during their pilgrimages in all eras. In the Age of Ignorance (Jahiliyyah), a group of the Jurhum tribe would also perform Wuquf in Arafat, following the tradition of Abraham (AS).[5] Some tribes of Quraysh and the inhabitants of Mecca refrained from performing Wuquf in Arafat.[5]

Fasting,[6] repentance,[7] and reciting supplications such as the Dua Arafah by Imam Hussain (AS)[8] and the Dua Arafah by Imam Sajjad (AS)[9] are among the recommended acts and etiquettes of the stay in Arafat. Among the etiquettes of being in Arafat are "performing the Dhuhr and Asr prayers at the beginning of their time, with one Adhan and two Iqamahs"[10] and the "necessity of outward purity"[11] and "inward purity."[12]Template:Note

Importance of Wuquf in Arafat

In traditions, the stay in Arafat is introduced as the "truth of Hajj"[13] and the "Greater Hajj".[14] Regarding the importance of the stay in Arafat, it is narrated from the Prophet that "Hajj is Arafat itself."[15] It is also narrated from the Prophet (PBUH) that on the afternoon of the Day of Arafah, God boasts to His angels about the people of Arafat, saying: "Look at My servants who have come to Me disheveled and covered in dust."[16]

Philosophy of Wuquf in Arafat

Forgiveness of Sins

One of the secrets of gathering in this land is that the presence of the general public, even sinners, alongside the saints of God, causes everyone to be covered by divine mercy through the blessing of their presence[17] and for everyone's prayers to be accepted.[18] According to traditions, the stay in Arafat is a special time and place for the forgiveness of sins[19] and is the same time and place where the repentance of Adam (AS) was accepted.[20] According to some traditions, Satan makes a greater effort to mislead humans on the Day of Arafah; therefore, seeking refuge in God on this day is recommended.[21] Some traditions also consider the descent of divine mercy as the cause of Satan's despair on the Day of Arafah.[22]

Preparation for Entering the Haram

In a hadith from Imam Ali (AS), the reason for the obligation of the stay in Arafat (which is outside the Meccan Haram) is explained as follows: this stay creates preparation for the pilgrim, meaning that the visitor to the Kaaba supplicates before the greatness of God outside the boundaries of the Meccan Haram until they become worthy of entering the Haram.[23]

Reminder of the Resurrection

Some consider the secret of the gathering of all pilgrims in Arafat to be a reminder of the Resurrection, believing that the visitor to the House of God should be reminded of the stations of the gathering and the afterlife by seeing the bare heads and shroud-clad bodies.[24] Furthermore, the brevity of the time of Arafah is considered a reminder of the short duration of the world for taking advantage of the opportunity to gather provisions for the afterlife.[25]

Confronting Satan

Based on some recommendations, greater vigilance against Satan's temptations is necessary in Arafat; the secret of this advice is stated as follows: Arafat is one of the best places for turning toward God and seeking forgiveness,[26] and as some traditions explicitly state, Satan makes a greater effort to mislead humans on the Day of Arafah; therefore, seeking refuge in God on this day is recommended.[27] The reason for Satan's despair on the Day of Arafah is considered to be the outpouring of divine mercy upon those present.[28]

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Footnotes

  1. ↑ Farhang-e Estelahat-e Hajj va Omreh (Dictionary of Hajj and Umrah Terms), p. 275.
  2. ↑ See: Manasek-e Hajj (Hajj Rituals), pp. 451-452.
  3. ↑ See: Manasek-e Hajj, pp. 450-451.
  4. ↑ Hajj dar Andisheh-ye Eslami (Hajj in Islamic Thought), p. 234, citing: Akhbar-e Makkah, Azraqi, Vol. 1, p. 117.
  5. ↑ 5.0 5.1 Hajj dar Andisheh-ye Eslami, p. 234, citing: Akhbar-e Makkah, Azraqi, Vol. 1, p. 117.
  6. ↑ Darsnameh-ye Manasek-e Hajj (Textbook of Hajj Rituals), p. 59.
  7. ↑ Misbah al-Shari'ah, p. 92; al-Mahajjah al-Bayda, Vol. 2, p. 207.
  8. ↑ Darsnameh-ye Manasek-e Hajj, p. 60.
  9. ↑ Hajj va Omreh dar Quran va Hadith (Hajj and Umrah in the Quran and Hadith), p. 392.
  10. ↑ Darsnameh-ye Manasek-e Hajj, p. 59.
  11. ↑ Da'a'im al-Islam, Vol. 1, p. 320.
  12. ↑ al-Kafi, Vol. 4, p. 66; al-Faqih, Vol. 2, p. 211.
  13. ↑ Mustadrak al-Wasa'il, Vol. 10, p. 34.
  14. ↑ al-Kafi, Vol. 4, p. 265.
  15. ↑ Sunan al-Tirmidhi, Vol. 2, p. 65; al-Mahajjah al-Bayda, Vol. 2, p. 204; also al-Hajj wa al-Umrah fi al-Kitab wa al-Sunnah, pp. 189-190.
  16. ↑ Bihar al-Anwar, Vol. 99, p. 13, H. 42.
  17. ↑ Partovi az Mash'al-e Hedayat: Asrar va Ma'aref-e Hajj (A Glimpse of the Torch of Guidance: Secrets and Knowledge of Hajj), p. 22; Wafi, Vol. 2, p. 42.
  18. ↑ al-Muraqabat, Vol. 2, p. 225.
  19. ↑ al-Faqih, Vol. 2, p. 211; al-Kafi, Vol. 4, p. 541, H. 7; Da'a'im al-Islam, Vol. 2, p. 294; al-Sunan al-Kubra, Vol. 5, p. 192; al-Kafi, Vol. 4, p. 66.
  20. ↑ Wasa'il al-Shia, Vol. 13, p. 550; Ilal al-Shara'i, Vol. 2, p. 400.
  21. ↑ al-Tahdhib, Vol. 5, p. 182; al-Kafi, Vol. 4, p. 463.
  22. ↑ Kashf al-Asrar, Vol. 1, p. 525.
  23. ↑ Jor'eh-i az Sahba-ye Hajj (A Sip of the Wine of Hajj), p. 203, citing: al-Kafi, Vol. 4, p. 224.
  24. ↑ Partovi az Mash'al-e Hedayat: Asrar va Ma'aref-e Hajj, p. 22.
  25. ↑ Dar Bargah-e Noor (In the Court of Light), p. 97.
  26. ↑ Darsnameh-ye Pishdaramadi bar Farhangnameh-ye Asrar va Ma'aref-e Hajj (A Textbook Introduction to the Encyclopedia of Secrets and Knowledge of Hajj), p. 199.
  27. ↑ al-Tahdhib, Vol. 5, p. 182; al-Kafi, Vol. 4, p. 463.
  28. ↑ Kashf al-Asrar, Vol. 1, p. 525.

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