Book of Hajj: Omitted Arrival Tawaf, Arafat Standing and Women’s Rites

1. Link with the previous lesson

The previous lesson covered Tawaf al-Sadr, the farewell circumambulation. The text now asks three separate questions: what if a pilgrim reaches Arafat without entering Makkah first; what is the legally valid time for the standing at Arafat; and how do women's rites differ?

Arrival tawaf, standing at Arafat, and the women-specific manners of pilgrimage are distinct rules. Do not confuse one as a substitute for another.

2. When the arrival tawaf falls away

فَإِنْ لَمْ يَدْخُلِ الْمُحْرِمُ مَكَّةَ وَتَوَجَّهَ إِلَى عَرَفَاتٍ وَوَقَفَ بِهَا عَلَى مَا قَدَّمْنَاهُ فَقَدْ سَقَطَ عَنْهُ طَوَافُ الْقُدُومِ وَلَا شَيْءَ عَلَيْهِ لِتَرْكِهِ
Translation: If the pilgrim in ihram does not enter Makkah but proceeds to Arafat and performs the standing there as already described, the arrival tawaf falls away, and nothing is due for omitting it.

The stated case is direct travel to Arafat without first entering Makkah, followed by a legally valid standing.

3. Omission versus legal lapse

Saqata ʿanhu means the arrival tawaf is no longer required of this pilgrim in the stated circumstances. It is not the same as carelessly abandoning an independently binding rite.

The text expressly says that nothing is due for its omission. This should not be extended to every kind of tawaf: it concerns Tawaf al-Qudum in this specific case.

4. Arrival tawaf is not visitation tawaf

Tawaf al-Qudum is the initial arrival circumambulation, which al-Quduri previously identified as Sunnah for the relevant non-Makkah pilgrim. It falls away in the stated direct-to-Arafat case.

Tawaf al-Ziyarah, by contrast, is the essential visitation tawaf of Hajj. Reaching Arafat does not cancel it. The passage must not be interpreted as a blanket exemption from tawaf.

5. A journey scenario

A pilgrim enters ihram at the miqat. Because of travel constraints, he heads directly to Arafat on 9 Dhu al-Hijjah, without entering Makkah, and performs a valid standing within its time.

Ruling: Arrival tawaf falls away without compensation for this omission, according to the passage. Other Hajj obligations remain, especially the obligatory Tawaf al-Ziyarah.

6. Vocabulary of the first passage

Al-muhrim: a person in ihram, from the root ḥ-r-m.
Tawajjaha: directed himself or proceeded, Form V, root w-j-h.
Waqafa: stood, root w-q-f.
Saqata: fell away, root s-q-ṭ.
Li-tarkihi: because of omitting it; the suffix refers back to the arrival tawaf.

Together these words identify the circumstances and the result of the ruling.

7. Syntax of the first passage

In introduces a condition; lam yadkhul is a negated jussive verb, with al-muhrim as subject and Makkata as its object.

Tawajjaha ila ʿArafat and wa-waqafa biha supply further actions. The consequence is carried by fa-qad saqata ʿanhu tawaf al-qudum: the arrival tawaf has fallen away.

8. The time window for standing at Arafat

وَمَنْ أَدْرَكَ الْوُقُوفَ بِعَرَفَةَ مَا بَيْنَ زَوَالِ الشَّمْسِ مِنْ يَوْمِ عَرَفَةَ إِلَى طُلُوعِ الْفَجْرِ مِنْ يَوْمِ النَّحْرِ فَقَدْ أَدْرَكَ الْحَجَّ
Translation: Whoever attains the standing at Arafat between the sun’s passing its zenith on the Day of Arafat and the rising of dawn on the Day of Sacrifice has attained the Hajj.

The Day of Arafat is 9 Dhu al-Hijjah; the Day of Sacrifice is 10 Dhu al-Hijjah. Both limits of the window matter.

9. What is solar noon (zawal)?

Zawal al-shams is the sun’s passage beyond its highest point, marking the start of the Dhuhr period in the relevant fiqh calculations.

The stated time begins after zawal on 9 Dhu al-Hijjah. Passing through Arafat only in the early morning and leaving before zawal does not meet the specific standing window described here.

10. The end of the Arafat window

The passage ends the window at the break of dawn on 10 Dhu al-Hijjah, not at sunrise.

Someone reaching Arafat during the night before that dawn can attain the standing, provided the necessary ihram and location conditions hold. Arriving only after that dawn means missing the specified time. It is not an extension until sunrise.

11. Four illustrative arrival times

9 Dhu al-Hijjah at 10 a.m.: If the person comes only then and leaves before zawal, the stated time has not begun.
9 Dhu al-Hijjah in the afternoon: Presence at Arafat occurs within the window.
10 Dhu al-Hijjah at 3 a.m., before dawn: The time is still open.
10 Dhu al-Hijjah after dawn: The window has closed.

These illustrations address timing only, not the other conditions for valid Hajj.

12. Place and time must both qualify

It is not enough merely to note that the date is 9 Dhu al-Hijjah. The pilgrim must be within the valid boundaries of Arafat during the prescribed period, and satisfy the relevant conditions of ihram.

Earlier, al-Quduri excluded Batn ʿUranah from the valid standing area. Being near Arafat or elsewhere along the journey is not automatically equivalent to standing within Arafat.

13. Language and syntax of the timing rule

Adraka means attained; root d-r-k.
Al-wuquf is a verbal noun and the object of adraka.
Ma bayna ... ila ... places the act within stated time limits.
Fa-qad adraka al-hajj gives the consequence: the central standing component of Hajj has been attained.

The grammar restricts the claim to attaining the standing; it does not say all remaining rites have been completed.

14. Standing does not replace other rites

He has attained Hajj means that the indispensable standing at Arafat has been achieved within its valid period.

It does not cancel other applicable rites, such as visitation tawaf, stoning, or hair cutting. The Hajj sequence still has to be completed. Likewise, the special lapse of arrival tawaf is not a general substitute for other duties.

15. Sleep, unconsciousness and lack of awareness

وَمَنِ اجْتَازَ بِعَرَفَةَ وَهُوَ نَائِمٌ أَوْ مُغْمًى عَلَيْهِ أَوْ لَمْ يَعْلَمْ أَنَّهَا عَرَفَةُ أَجْزَأَهُ ذَلِكَ عَنِ الْوُقُوفِ
Translation: Whoever passes through Arafat while asleep, unconscious, or unaware that the place is Arafat, this suffices for the standing.

The rule concerns actual presence inside Arafat during the valid time, not imagining oneself there or merely intending to be there from a different location.

16. A pilgrim asleep at Arafat

A pilgrim in ihram is physically within Arafat during the legally valid time but is asleep for that portion of the journey.

By expressly including wa-huwa na'im, al-Quduri makes actual presence decisive here. Continuous wakefulness and a repeated conscious declaration of standing are not indispensable for attaining this particular rite.

17. Passing Arafat while unconscious

Mughma ʿalayhi describes an unconscious person. If such a person passes through Arafat within the valid time and boundaries, the text counts the presence as sufficient for the standing.

This rule is limited to the attainment of the standing; unconsciousness is not a blanket dispensation from every other pilgrimage obligation.

18. Unaware of the location

A pilgrim in ihram travels with a group and does not realize that the group has crossed into Arafat. Nevertheless, the pilgrim is physically there during the valid time.

Al-Quduri explicitly includes the person who does not know the place is Arafat. Lack of geographical awareness must not be confused with absence from the location.

19. The verbs ijtaza and ajzaʾahu

Ijtaza: passed through, Form VIII, root j-w-z.
Na'im: sleeper, an active participle from n-w-m.
Mughma ʿalayhi: a person overcome by unconsciousness.
Ajza'ahu: sufficed for him, Form IV, root j-z-ʾ.

In ajza'ahu dhalika ʿan al-wuquf, dhalika functions as the subject: that actual presence sufficed for the standing.

20. Women’s rites: the complete passage

وَالْمَرْأَةُ فِي جَمِيعِ ذَلِكَ كَالرَّجُلِ غَيْرَ أَنَّهَا لَا تَكْشِفُ رَأْسَهَا وَتَكْشِفُ وَجْهَهَا وَلَا تَرْفَعُ صَوْتَهَا بِالتَّلْبِيَةِ وَلَا تَرْمُلُ فِي الطَّوَافِ وَلَا تَسْعَى بَيْنَ الْمِيلَيْنِ وَلَا تَحْلِقُ رَأْسَهَا وَلَكِنْ تُقَصِّرُ
Translation: A woman is like a man in all these rites except that she does not uncover her head, leaves her face uncovered, does not raise her voice in the talbiyah, does not perform ramal in tawaf or hurry between the two markers, and does not shave her head but shortens her hair.

The passage sets out shared rites with specific exceptions. It does not exempt women from tawaf or from the full Safa–Marwah saʿi.

21. The governing principle for women

Al-mar'ah fi jamiʿ dhalika ka-l-rajul establishes the general rule: women undertake the central rites, including standing at Arafat, visitation tawaf, and Safa–Marwah saʿi.

Ghayra annaha then lists particular differences in how some actions are performed. Those exceptions must not be enlarged into removal of the rites themselves.

22. Head and face in women’s ihram

Al-Quduri juxtaposes la takshifu ra'saha (she does not uncover her head) with wa-takshifu wajhaha (she leaves her face uncovered during ihram).

These instructions concern women's own ihram practice; they do not require women to adopt men’s two-sheet attire. Detailed discussions of shielding the face from unrelated men without ordinary face-covering contact go beyond this short passage.

23. How women recite the talbiyah

Wa-la tarfaʿu sawtaha bi-l-talbiya means that a woman does not raise her voice in talbiyah as men do.

It does not tell her to omit the talbiyah. The difference lies in the manner and volume, not the existence of the recitation. Distinguish a prohibition on loudness from a prohibition on the rite itself.

24. Ramal during tawaf

Wa-la tarmulu fi-l-tawaf: a woman does not perform ramal in tawaf. Ramal is the distinct brisk gait associated with certain circuits in the relevant male tawaf practice.

The exception does not reduce the number of tawaf circuits or remove tawaf. It concerns that particular manner of walking; the applicable tawaf itself remains due.

25. The two markers in Safa–Marwah saʿi

Wa-la tasʿa bayna-l-milayn could literally sound like “she does not perform saʿi between the two markers,” but here saʿy refers to the brisk running between those particular markers.

The full Safa–Marwah saʿi remains obligatory where applicable. Women complete its seven one-way traversals without the special acceleration between the markers. This distinction is essential.

26. Hair shortening rather than shaving

Wa-la tahliqu ra'saha wa-lakin tuqassiru: a woman does not shave her head but shortens her hair.

Halq means shaving the head; taqsir means shortening the hair. The earlier male procedure discussed both. Al-Quduri's wording here specifies shortening for women, not shaving.

27. Morphology of the final passage

Takshifu (uncovers), root k-sh-f; tarfaʿu (raises), root r-f-ʿ; tarmulu (performs ramal), root r-m-l; tasʿa (hurries), root s-ʿ-y.
Tahliqu (shaves), root ḥ-l-q; tuqassiru (shortens), Form II, root q-ṣ-r.

The last positive verb, tuqassiru, follows several prohibitions to state the prescribed alternative to shaving.

28. Grammar of the list of exceptions

Al-mar'ah is the opening subject; ka-l-rajul provides the comparison, while fi jamiʿ dhalika defines the scope.

Ghayra annaha introduces the exceptions. The present-tense verbs with la deny particular actions. The final wa-lakin tuqassiru contrasts the prohibited shaving with the permitted hair shortening.

29. Three integrated scenarios

Case 1: A non-Makkah pilgrim, in ihram, heads directly to Arafat and stands in its proper time. Arrival tawaf falls away, not the obligatory visitation tawaf.
Case 2: A pilgrim passes through Arafat within the valid window without realizing the location. According to al-Quduri, the standing counts.
Case 3: A woman completes all seven Safa–Marwah traversals without running between the green markers. She has not omitted the saʿi, only the specific brisk pace.

30. Consolidated review of the four source rules

Arrival tawaf: It lapses for a pilgrim who proceeds directly to Arafat and validly stands there, with nothing due for omission.
Standing time: From zawal on 9 Dhu al-Hijjah to dawn on 10 Dhu al-Hijjah.
Physical presence: Passage through Arafat during the valid window counts even when asleep, unconscious, or unaware of the location.
Women: The central rites remain shared, with stated rules on head and face, talbiyah volume, ramal, brisk walking between markers, and hair shortening.

The next separate chapter is Bab al-Qiran, on combining Hajj and ʿUmrah.