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Wuquf at 'Arafat

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Wuquf in Arafat (staying in the land of 'Arafat) is the second obligatory rite of Hajj, during which the pilgrim, according to Shia jurisprudence, remains in Arafat from noon until the religious sunset on the day of Arafah. This wuquf, to the extent that staying there (even for a short time) is fulfilled, is also considered one of the essential pillars (arkan) of Hajj. If someone intentionally arrives late to Arafat, they commit a sin; and if they leave earlier than permitted, in addition to sinning, they are required to offer one sheep as kaffara (expiation). In the four Sunni madhhabs as well, the time of this rite is regarded as the day of Arafah, although there is some disagreement among them concerning the precise timing.

In the ahadith, wuquf in Arafat is described as the "reality of Hajj" and the "Greatest Hajj" (Hajj Akbar). According to these narrations, the time and place of wuquf in Arafat correspond to the time and place where the repentance of Prophet Adam (peace be upon him) was accepted. The tradition of wuquf in Arafat dates back to pre-Islamic times. Followers of religions that prescribed pilgrimage have, throughout history, performed wuquf in Arafat during their pilgrimages. Fasting, repentance, recitation of special prayers, and the supplication of Imam Hussein (peace be upon him) on the day of Arafah are recommended (mustahabb) acts and etiquettes associated with wuquf in Arafat.

Conceptual Understanding and Status

The term Wuquf literally means standing and stopping, and in the terminology of Hajj, it refers to remaining in a specific place.[1] "Wuquf in Arafat" means staying in Arafat and is the second obligatory act of Hajj.[2]

Wuquf in Arafat is one of the pillars of Hajj al-Tamattu’, and if it is not performed, the Hajj becomes invalid. In the narrations, the essence and reality of Hajj is considered to be Arafat itself,[3] and in some narrations, wuquf in Arafat is called Hajj Akbar.[4]

According to the narrations, wuquf in Arafat is regarded as standing before God. Based on these narrations, one of the greatest sins is for a person to be present in Arafat yet think that God has not forgiven him.[5]

Historical Background

Followers of religions that mandated Hajj have, throughout all ages, performed wuquf in Arafat during their pilgrimage. Even during the pre-Islamic period, a group from the Jurhami tribe, following the example of Hazrat Ibrahim (A) performed wuquf in Arafat.[6]

Some tribes of Quraysh and residents of Mecca refrained from performing wuquf in Arafat.[6] Even before migrating from Mecca to Medina, Hazrat Muhammad (PBUH) did not perform wuquf with the Quraysh but rather with the people in Arafat.[7]

Rulings

Wuquf in Arafat is obligatory from noon on the 9th of Dhu al-Hijjah until sunset. This wuquf, to the extent that staying there (even for a short time) is fulfilled, is also considered a pillar of Hajj, and if it is not performed, the Hajj becomes invalid.[8]

Time

According to Shia jurisprudence, the time for wuquf in Arafat is from noon on the 9th of Dhu al-Hijjah (Arafah) until the legal sunset, during which the pilgrim must remain there completely; therefore, it should start a moment before the legal noon and end a moment after the sunset to ensure certainty that the entire time was spent in Arafat. If someone intentionally enters Arafat later, they have sinned, and if they leave before the legal sunset, in addition to sin, they are obliged to offer one camel as expiation.[9]

According to the Hanafis, Shafi'is and Malikis, the time for wuquf in Arafat is from the zenith (zawal) of the 9th of Dhu al-Hijjah until dawn of the 10th (Eid al-Adha). However, the Hanbalis consider the time from dawn of the 9th until dawn of the 10th.[10]

Place

One of the yellow signs of "Bidayat Arafat," marking the beginning boundary of Arafat.
Main article: Arafat

The place of wuquf in Arafat is the desert of Arafat, wherever it may be. Today, the boundaries of Arafat are marked with yellow signs stating on the outside: "bidayat Arafat; beginning of Arafat" and on the inside: "nihayat Arafat; end of Arafat".[11] Pilgrims during wuquf in Arafat should not cross beyond these boundaries. If someone stays outside Arafat for some time and then returns, although they have sinned, their wuquf is still valid. However, some jurists recommend an expiation of one camel as a precaution.[12]

Voluntary and Necessitated Wuquf

According to Shia jurists, those without valid excuses must remain in Arafat for the entire period (from noon to sunset); this wuquf is called "voluntary wuquf". Those who have valid excuses and cannot go to Arafat on the day of Arafah, or those who did not reach the voluntary wuquf for some reasons, must stay in Arafat for part of the night of Eid al-Adha; this wuquf is called "necessitated wuquf".[13]

Recommended Acts

Some of the recommended acts and etiquettes of wuquf in Arafat are as follows:[14]

Notes

  1. ↑ Darsnameh Manasik Hajj, s. 57.
  2. ↑ Farhang Estehlahaat Hajj va Omrah, s. 275.
  3. ↑ Mustadrak al-Wasa'il, j. 10, s. 34.
  4. ↑ Al-Kafi, j. 4, s. 265.
  5. ↑ Al-Kafi, j. 4, s. 541, hadith 7; negah konid be: Al-Muraqabat, j. 2, s. 225.
  6. ↑ Jump up to: 6.0 6.1 Hajj dar Andisheh Islami, s. 234, be naghl az: Akhbar Makkah, Azraqi, j. 1, s. 117.
  7. ↑ Hajj dar Andisheh Islami, s. 235, be naghl az Akhbar Makkah, Azraqi, j. 1, s. 195.
  8. ↑ Rek: Manasik Hajj, ss. 450-451.
  9. ↑ Rek: Manasik Hajj, ss. 451-452.
  10. ↑ Al-fiqh 'ala al-madhahib al-khamsa, j1, s250.
  11. ↑ Rek: Manasik al-Hajj wa Ahkam al-Umrah, s112.
  12. ↑ Rek: Manasik Hajj, s451.
  13. ↑ Rek: Manasik al-Hajj wa Ahkam al-Umrah, s113; Manasik Hajj, s453.
  14. ↑ Rek: Manasik Hajj, ss. 457-461.

References

  • "Jabal Arafah athnaa' mawsem al-hajj al-sanawi", al-Maktabah al-Raqmiyah al-‘Alamiyah, bayghanī shodeh az asli, tarikhe bazdid matalab: 16 Tir 1399.
  • Jur‘eh-i az Sahbā-ye Hajj, Abdullah Javadi Amoli, Tehran, Mash‘ar, 386 SH.
  • Hajj 25: Reza Mokhtari, Tehran, Mash‘ar, 1384 SH.
  • Hajj 27: gozāreshi az hajj-gozāri 1427 Q./1385 SH: Hasan Mahdaviyan.
  • Hajj 29: Hojjatollah Bayat va Seyyed Hossein Es-haqi, Tehran, Mash‘ar, 1388 SH.
  • Hajj va ‘Umrah dar Qur’an va Hadith, Mohammad Mohammadi Rishahri, tarjomeh Jo’ad Mohaddesi, Qom, Mo’asseseh Elmi Farhangi Dar al-Hadith, 1386 SH.
  • Arafah va Arafat, Abbas Eslami Kashani, Mash‘ar, 1391 SH.
  • ‘Ilal al-Shara’i‘, Shaykh Saduq, Qom, Entesharat Maktabat al-Dawri, bi-ta.
  • Al-Fiqh ‘ala al-Madhahib al-Khamsa, Mughniyah, Mohammad Jawad, Beirut, Dar al-Tayyār al-Jadid - Dar al-Jawad, 1421 AH Q.
  • Al-Kafi, Thiqat al-Islam Kulayni, Tehran, Dar al-Kutub al-Islamiyah, 1365 SH.
  • Al-Mahajja al-Bayda fi Tahdhib al-Ahya, Mawla Mohsen Faiz Kashani, Beirut: 1403 AH, Mu’assasat al-‘Alami lil-Matbu‘at.
  • Al-Muraqabat (A‘mal al-Sunnah), Mirza Jawad Maleki Tabrizi, tarjomeh-ye Mirza Hakim Khosravani, Tehran: bi-ta, Entesharat Faqih.
  • Mustadrak al-Wasa’il, Muhaddith Nuri, Qom, Mo’asseseh Aal al-Bayt(‘A), 1408 AH Q.
  • Misbah al-Shari‘ah wa Miftah al-Haqiqah, mansoob beh Imam Sheshom Hazrat Sadiq ‘Alahe salam, Tehran: Anjoman-e Eslami-ye Hikmat va Falsafeh-ye Iran, 1360 SH.
  • Manasik al-Hajj wa Ahkam al-Umrah, Subhani Tabrizi, Jafar, Qom, Mo’asseseh Imam Sadiq ‘Alaih al-Salam, 1428 AH Q.
  • Manasek-e Hajj motabegh ba fatawa-ye Imam Khomeini va maraje mo‘azzam taqlid, Khomeini, Seyyed Ruhollah Mousavi, tehiya va tanẓim: Mansour Mazaheri, Tehran, Nashr Mash‘ar, 1397 SH.
  • Wasa’il al-Shi‘ah ila Tahsil al-Shari‘ah, Mohammad ibn al-Hasan al-Hurr al-Amili, tahqiq Mo’asseseh Aal al-Bayt, Qom, Mo’asseseh Aal al-Bayt, 1409 AH Q.
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