Book of Hajj: Standing at Arafat, Dhuhr and Asr, and Departure for Muzdalifah

1. Leaving Mina for Arafat

ثُمَّ يَتَوَجَّهُ إِلَى عَرَفَاتٍ، فَيُقِيمُ بِهَا.
Translation: Then he proceeds to Arafat and remains there.

The preceding level ended with Fajr in Mina on 9 Dhu al-Hijjah. This clause begins the journey to Arafat and preparation for the prescribed standing.

Traveling toward Arafat is not by itself completion of the rites. Prayer, supplication, and the standing during its prescribed time remain distinct matters.

2. Arafat versus the standing

Arafat names a defined geographical area; wuquf at Arafat means being within that area during the prescribed period. Supplication is central to the occasion but is not the definition of physical presence.

Both location and timing matter. Remaining outside the defined area is not the standing at Arafat.

3. Standing time versus recommended sequence

Later in the same book, al-Quduri states that the legally qualifying time for the Arafat standing runs from zawal on 9 Dhu al-Hijjah until Fajr on 10 Dhu al-Hijjah. This defines the window for catching the essential standing.

The ordinary sequence described here for pilgrims present during the day is to remain until sunset and then depart for Muzdalifah. These are not identical propositions; a late-arriving pilgrim is a separate case.

4. Vocabulary and parsing: yatawajjahu

Yatawajjahu is an imperfect verb of Form V from w-j-h, here meaning to head toward a destination. Ilā ʿArafāt is a prepositional phrase identifying that destination.

The prefix in fa-yuqīmu connects the next step. The pronoun in bihā points back to Arafat, the place of residence for this stage.

5. Dhuhr and Asr after zawal

فَإِذَا زَالَتِ الشَّمْسُ مِنْ يَوْمِ عَرَفَةَ صَلَّى الْإِمَامُ بِالنَّاسِ الظُّهْرَ وَالْعَصْرَ.
Translation: When the sun passes its zenith on the Day of Arafah, the imam leads the people in Dhuhr and Asr.

Zawal is the sun's passage beyond its zenith. Al-Quduri describes the imam leading both Dhuhr and Asr during the Arafat rites.

The subsequent sentence specifies that this combined congregational performance occurs within Dhuhr time. It is a special Hajj context, not an unrestricted rule for ordinary days.

6. Understanding jam al-taqdim

Praying Dhuhr and then Asr during Dhuhr time is called jamʿ al-taqdīm, an advance combination.

In the Hanafi discussion here, joining the imam's congregation is distinguished from praying alone. The latter is treated differently by Abu Hanifah and his two students.

7. Two sermons before the prayers

يَبْتَدِئُ فَيَخْطُبُ خُطْبَتَيْنِ قَبْلَ الصَّلَاةِ، يُعَلِّمُ النَّاسَ فِيهِمَا الصَّلَاةَ، وَالْوُقُوفَ بِعَرَفَةَ، وَبِالْمُزْدَلِفَةِ، وَرَمْيَ الْجِمَارِ، وَالنَّحْرَ، وَالْحَلْقَ، وَطَوَافَ الزِّيَارَةِ.
Translation: He first delivers two sermons before the prayer, teaching the people about prayer, standing at Arafat and Muzdalifah, stoning, sacrifice, shaving, and the visitation tawaf.

The two instructional sermons cover not only the immediate prayer and standing, but also subsequent Hajj actions so the pilgrims know the sequence.

They are described as two sermons before the prayers. This differs from the preparatory sermon on 7 Dhu al-Hijjah covered in the preceding level.

8. What the Arafat sermons teach

The sermon names seven topics: prayer, standing at Arafat, standing at Muzdalifah, stoning the jamarat, sacrifice, shaving, and tawaf al-ziyarah.

These acts do not all happen together. The sermons prepare pilgrims for the coming sequence, including some rites that occur on subsequent days.

9. Vocabulary: stoning, sacrifice, shaving

Ramy is the verbal noun for throwing, here ritual stoning. Nahr denotes ritual slaughter, particularly the method used for camels. Halq means shaving the head.

Tawaf al-ziyarah is the essential Hajj tawaf performed at a later stage. Each term names a distinct rite.

10. Parsing yakhṭubu khuṭbatayn

Yakhṭubu is an imperfect verb whose understood subject is the imam. Khuṭbatayn is an accusative dual object, marked with yāʾ.

Qabla al-ṣalāh locates the sermons before prayer. The dual pronoun in fīhimā refers to those two sermons.

11. One adhan and two iqamahs

وَيُصَلِّي بِهِمُ الظُّهْرَ وَالْعَصْرَ فِي وَقْتِ الظُّهْرِ بِأَذَانٍ وَإِقَامَتَيْنِ.
Translation: He leads them in Dhuhr and Asr during Dhuhr time, with one adhan and two iqamahs.

This special combined congregational prayer uses one adhan, an iqamah for Dhuhr, and another iqamah for Asr. These remain two separate prayers.

The words fī waqt al-ẓuhr specify that Asr is performed here during Dhuhr time.

12. Worked example: calls to prayer

Example: at the Arafat congregation during Dhuhr time, one adhan is given, followed by an iqamah for Dhuhr. A second iqamah then precedes Asr.

Remember the counts: 1 adhan, 2 iqamahs, 2 prayers. The sermons precede these prayers.

13. Praying alone: Abu Hanifah

وَمَنْ صَلَّى الظُّهْرَ فِي رَحْلِهِ وَحْدَهُ صَلَّى كُلَّ وَاحِدَةٍ مِنْهُمَا فِي وَقْتِهَا عِنْدَ أَبِي حَنِيفَةَ رَحِمَهُ اللَّهُ تَعَالَى.
Translation: Whoever prays Dhuhr alone at his lodging performs each of the two prayers in its own time according to Abu Hanifah.

The phrase fī raḥlihi waḥdahu describes a person praying separately at his lodging. For Abu Hanifah, joining the specified imam-led congregation is a condition of this advance combination.

In the stated case the lone worshipper performs Dhuhr at its time and Asr at its time. The earlier congregational procedure is not automatically extended to this case.

14. The two disciples on praying alone

وَقَالَ أَبُو يُوسُفَ وَمُحَمَّدٌ: يَجْمَعُ بَيْنَهُمَا الْمُنْفَرِدُ.
Translation: Abu Yusuf and Muhammad said: the solitary worshipper also combines the two prayers.

The two disciples are Abu Yusuf and Muhammad. Their view allows the solitary worshipper at Arafat to combine the two prayers on this occasion.

The disagreement concerns whether joining the congregation is a condition of the special combination, not whether the congregational combination itself is prescribed.

15. Comparing the Hanafi positions

With the specified imam-led congregation: Dhuhr and Asr are combined in Dhuhr time.
Alone, according to Abu Hanifah: each prayer in its own time.
Alone, according to Abu Yusuf and Muhammad: the prayers may be combined.

An accurate legal comparison must identify whose view applies to the stated scenario.

16. Vocabulary: al-munfarid

Al-munfarid is the active participle of Form VII infarada, meaning one who is alone or separate; here it refers to a pilgrim not joining the congregation.

The dual pronoun in yajmaʿu baynahumā refers to the two prayers: Dhuhr and Asr.

17. The standing area near the mountain

ثُمَّ يَتَوَجَّهُ إِلَى الْمَوْقِفِ، فَيَقِفُ بِقُرْبِ الْجَبَلِ.
Translation: He then goes to the standing area and stands near the mountain.

Al-Quduri describes standing near the mountain as one form of the rite. This does not mean that only standing at the mountain's base is valid.

The next sentence clarifies the area: all of Arafat is a standing place apart from a named exclusion.

18. All Arafat except Batn Uranah

وَعَرَفَاتُ كُلُّهَا مَوْقِفٌ إِلَّا بَطْنَ عُرَنَةَ.
Translation: All of Arafat is a valid place of standing except the valley floor of Uranah.

The word kulluhā includes every valid part of Arafat. Batn ʿUranah is specifically excluded, so being inside the recognized Arafat boundary is important.

Closeness to the mountain is not a condition. In contemporary settings, the officially marked boundaries—not just a road or building name—must be respected.

19. Uranah and the boundary of Arafat

Baṭn may denote the bed of a valley, and ʿUranah is the named valley. The word illā makes an exception from the preceding general statement.

The practical lesson is to confirm the recognized Arafat boundary rather than assuming that sight of the mountain necessarily proves one is inside it.

20. Parsing Arafatu kulluha mawqifun

ʿArafātu is a nominative topic, kulluhā a nominative semantic emphasis, and mawqifun the nominative predicate.

In illā baṭna ʿUranata, baṭna is an accusative exception, while ʿUranata is a genitive idafa complement marked with fatḥah because it is diptote.

21. The imam stands mounted and instructs

وَيَنْبَغِي لِلْإِمَامِ أَنْ يَقِفَ بِعَرَفَةَ عَلَى رَاحِلَتِهِ، يَدْعُو، وَيُعَلِّمُ النَّاسَ الْمَنَاسِكَ.
Translation: It is appropriate for the imam to stand at Arafat on his mount, supplicate, and teach the people the rites.

Rāḥilah means a riding mount. In the historical setting, being mounted helped the imam address and guide the crowd; this is not a condition requiring every pilgrim to ride an animal.

The passage emphasizes the imam's supplication and his instruction in the rites.

22. Recommended ghusl before the standing

وَيُسْتَحَبُّ أَنْ يَغْتَسِلَ قَبْلَ الْوُقُوفِ.
Translation: It is recommended to perform ghusl before the standing.

The word yustaḥabbu explicitly classifies the bath as recommended. Missing it does not by itself invalidate the standing.

The distinction between required and recommended acts is important when congestion, lack of facilities, or health conditions make bathing difficult.

23. Devoting effort to dua at Arafat

وَيَجْتَهِدُ فِي الدُّعَاءِ.
Translation: He should exert himself in supplication.

Here ijtihād fī al-duʿāʾ does not mean independent legal reasoning; it means giving earnest effort and attention to supplication.

Pilgrims can pray for forgiveness, reform, and their lawful needs. The standing is not judged valid solely by the length of a person's supplication.

24. Morphology of yajtahidu

Yajtahidu is an imperfect verb, Form VIII, from j-h-d (ijtahada–yajtahidu), meaning to exert effort.

Fī al-duʿāʾ is a prepositional phrase specifying the field of effort: earnest supplication.

25. Supplication and the legal standing

Legal validity of the standing and the excellence of supplication are distinct. Being at the valid location during the valid time is central to the standing; dua and remembrance enrich its performance.

A person who cannot physically stand or make lengthy supplications due to illness or exhaustion should not be assessed by ordinary recommended practices alone.

26. Leaving for Muzdalifah after sunset

فَإِذَا غَرَبَتِ الشَّمْسُ أَفَاضَ الْإِمَامُ وَالنَّاسُ مَعَهُ عَلَى هِينَتِهِمْ حَتَّى يَأْتُوا الْمُزْدَلِفَةَ فَيَنْزِلُوا بِهَا.
Translation: When the sun sets, the imam and the people depart with him calmly until they reach Muzdalifah and settle there.

Al-Quduri places departure explicitly after sunset. The words ʿalā hīnatihim describe a calm, unhurried journey rather than rushing or pushing others.

This level ends with arriving and settling at Muzdalifah. The prayers there, Fajr, and the Muzdalifah standing belong to the following level.

27. The meaning of ifadah

Afāḍa is a Form IV past-tense verb from f-y-ḍ, used in Hajj for flowing out with the pilgrims from the gathering toward the next location.

Ḥattā yaʾtū states the destination or endpoint, Muzdalifah; fa-yanzilū bihā describes dismounting or settling there.

28. Full sequence of the day at Arafat

Fajr on 9 Dhu al-Hijjah: after prayer in Mina, proceed to Arafat.
After zawal: two teaching sermons and the special combining of Dhuhr and Asr.
The standing: remain within valid Arafat boundaries with remembrance and supplication.
After sunset: depart calmly for Muzdalifah.

This overview preserves the sequence of the consecutive source clauses.

29. Worked scenario: time and location

Example: a pilgrim is inside the recognized boundary of Arafat after zawal, but not near the mountain. Distance from the mountain alone does not negate the standing.

Another remains in the valley explicitly excepted by the text. That location cannot be treated as equivalent. The boundary is decisive.

30. Recap and transition

Key distinctions: valid Arafat boundaries, the special congregational Dhuhr–Asr combination after two sermons, the Hanafi disagreement on a solitary worshipper, recommended ghusl, earnest dua, and departure after sunset.

The next lesson covers Muzdalifah, combining Maghrib and Isha there, and the onward journey to Mina.