The time to stand at Arafah and break them

The scholars unanimously agreed that after the meridian is a valid time to stand at Arafah, and that the time for standing up ends with the dawn of the Day of Sacrifice, and that whoever gathers in standing with Arafah between the night and the day after the meridian ends, there is nothing left of him. Here are the issues:

The first is the ruling on standing up for 'Arafah and paying for it before the end. Is it permissible to stand up after the end?

The public believes that standing in 'Arafah begins with the passing away, and that standing before the end is not cut off.

The Hanbalis see that the one who stopped and fled after dawn and before the end of the Hijjah was true and had blood, and they protested the hadeeth of 'Urwah ibn Masras (may Allaah be pleased with him) who said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) came to Muzdalifah when he went out to pray." I said, "O Messenger of Allaah, , I ate my family and tired myself, and God did not leave the mountain but I stood on it, do I have a pilgrimage? The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Whoever saw this prayer and stood with us until we paid, and he stopped at Arafah before that night or day, he completed his Hajj and spent his tawaaf." Narrated by Imam Ahmad. Hadith, a rule of Islam] Oh. From "Almastrak" (1/462, I. India).

Imam Abu al-Barakat Ibn Taymiyyah al-Hanbali said in Al-Muntaqi al-Akhbar with Neil al-Awtar (5/116, al-Muniriyah) after mentioning this hadeeth: [It is an argument that the day of 'Arafah is a time to stand up].

(5/116): [The public replied to the hadith that the day after the end of the meridian; evidence that he peace be upon him and his family and the Caliphs adults after him did not stand until after the meridian, did not transfer from anyone that he stood before him, As if they made this act restricted to the absolute, and nothing is hidden] Ah.

Al-Mardawi al-Hambali said in al-Insaaf (4/23): "This is the doctrine and it is based on the majority of the companions and many of them are cut off and presented in the branches."

Al-Bahooti al-Hanbali said in Al-Qafa'a (2/494), Dar al-Fikr: [Before the end of the day of 'Arafah, there was a time to stand; After the supper, but the Prophet (peace and blessings of Allaah be upon him) stopped the time of virtue.

The second question: Is it permissible to stand at Arafah after sunset with payment before sunset?

The majority of the scholars of the Umayyads said that the one who stopped at Arafah after the passing of a moment, and fled from it at any time before sunset, is standing apart and his Hajj is valid.

And then it is obligatory for them to have blood - khanfiya and Hanbalis - on the basis that the combination of night and day is a duty for them to stand at Arafah.

And some of them do not have to do anything, which is the most correct among the Shaafa'is and those who agree with them as a virtual, and a narration from Imam Ahmad, on the basis that combining night and day is desirable and not obligatory.

In this case, Imam Malik said: "The corner of standing up with Arafah is a part of the night.

The audience was quoted by the hadeeth of 'Urwah ibn Maasr (may Allaah be pleased with him).

Imam Ibn Qudaamah al-Hanbali said in al-Mughni (3/432, I): The payment of any of 'Arafah before sunset is valid in the view of the group of fuqaha' except the owner. He said: There is no Hajj for him. Ibn Abd al-Barr said: None of the scholars of the Umayyads said the saying of Malik.

And in the "guidance of the salk to the four schools of the rituals" of the Imam Ibn Juma'a (3/1165, investigation: Dr. Saleh al-Khuzaim): [Abu Talib said: I asked Ahmad about the man to stand with the imam from noon to afternoon, and then remember that he forgot his spending with me? He said: If he had stopped at Arafah, he would have liked to ask the imam to tell him that he forgot his money. If he is permitted to go, he will not return. And the cessation of Baarfah from night or day before the dawn of dawn has been argument] Oh.

Al-Shanqeeti said in Al-Bayan al-Bayan (4/438): "The Prophet (peace and blessings of Allaah be upon him) said: 'He was given a reward for his standing with Arafah at night or day, and the expression in the form of perfection is apparent in the absence of reparation in blood. There is no clear transfer in apparent opposition to this hadeeth, and the need for blood to be restricted to the day is correct from the view of al-Shaafa'i.

The third issue is that he stopped part of the night before the dawn of the Day of Sacrifice, and he did not stop anything from the day of 'Arafah, so his argument is valid according to the consensus of the jurists. However, some of the Maalikis require blood if he is not a teenager. There is no doubt that the fear of crowding and the danger of the soul and the body is a legitimate excuse.

Al-Hafiz Ibn Abed al-Barr said in al-Muhaddam (9/275, i. Al-Qurtubah Foundation): [The Muslims have agreed that standing at Arafah at night is not sufficient to stand up during the day, but if he does that, if he is not a teenager and has no excuse, The scholars who saw blood on it, and some who did not see anything about him].

Imam Qudaamah al-Hanbali said in al-Mughni (3/432): Whoever does not know part of the day, and there is no Arafah until the sun is gone and he is standing at night, there is nothing wrong with him and a complete argument. We do not know that it is contrary to what the Prophet (peace and blessings of Allaah be upon him) said: Who realized Arafat at night had realized the pilgrimage », and because he did not realize part of the day, Vosbh from home without meeqat if I deprive him] Ah.

It is permissible to stand and pay from 'Arafah after dawn and before the end, as is the opinion of the Hanbalis, or to pay them before sunset, except for Jubran, as is the view of the Shaafa'is or the hadeeths. To be able to stand part of the Night of Sacrifice, without being embarrassed by any of this, the preservation of self from the purposes of the Supreme Supreme Law, and is a preface to the commitment to say some diligent in the controversies, even if they are the majority of jurists, but the introduction of the left From the sayings of the fuqaha 'it becomes obligatory Type it stave off what happens from cases of injuries and deaths resulting from crowding of pilgrims in one on certain rituals of times, not jurisprudence nor wise application of something desirable or different in it at the expense of people's lives and everything, for.

Only God knows.