Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (7/297)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

The evidence is that no prohibition of this has been reported. Something similar occasionally occurred among the Companions: they would ask the Messenger, peace and blessings be upon him, to supplicate for them. But in this particular setting, I do not know of any report that he led the people in supplication. Therefore, we say that it is preferable for each person to supplicate for himself, especially if he fears that supplicating with his companions may open the door to collective talbiyah and the like.

“Whoever stands [at ‘Arafah], even for a moment, from the dawn of the Day of ‘Arafah until the dawn of the Day of Sacrifice, while being eligible for it, his Hajj is valid; otherwise, it is not, ………

His statement, “Whoever stands”: the word “whoever” is a conditional noun and thus includes everyone who has entered into the state of ihram for Hajj. Therefore, if someone stands at ‘Arafah but does not enter ihram until after leaving it, his standing there does not benefit him.

His statement, “even for a moment”: this may indicate a point of juristic disagreement, or it may be for emphasis—that even if he stands for the briefest period, it suffices. This is the more likely meaning.

His statement, “from the dawn of the Day of ‘Arafah until the dawn of the Day of Sacrifice”: the author, may Allah have mercy on him, informs us that the time for standing begins at dawn on the Day of ‘Arafah. This is one of the distinctive positions of Imam Ahmad’s school. The majority of scholars hold that the time for standing begins only after the sun has passed its zenith; this is also one narration from Imam Ahmad.

The proof of Imam Ahmad’s well-known position, may Allah have mercy on him, is the hadith of ‘Urwah ibn Mudarris, may Allah be pleased with him. He came to the Messenger of Allah, peace and blessings be upon him, at Muzdalifah for the dawn prayer and told him what he had done: that he had exhausted himself and worn out his mount, not leaving any mountain without standing upon it. The Prophet, peace and blessings be upon him, said to him: “Whoever attends this prayer of ours and stands with us until we depart, having stood at ‘Arafah before that by night or by day, has completed his Hajj and fulfilled his rites.” (1)

(1) Its source has previously been cited; p. 231.

والدليل أنه لم يرد منع من ذلك، وهذا يحصل أحياناً من الصحابة يطلبون من الرسول ﷺ أن يدعو لهم، ولكن في هذا الموقف لا أعلم أنه دعا بالناس، ولهذا نقول: الأفضل أن يدعو كل إنسان لنفسه لا سيما إن كان يخشى أن يكون في الدعاء بصحبه فتح باب للتلبية الجماعية ونحوها. وَمَنْ وَقَفَ وَلَو لَحْظَةً مِنْ فَجْرِ يَوْمِ عَرَفَةَ إِلى فَجْرِ يَوْمِ النَّحْرِ وَهُو أَهْلٌ لَهُ صَحَّ حَجُّهُ وَإِلاَّ فَلَا، ......... قوله: «ومن وقف»، «من» اسم شرط فيعم كل من كان محرماً بالحج، ولهذا لو وقف بعرفة ولم يحرم إلا بعد أن غادرها لم ينفعه الوقوف. قوله: «ولو لحظة»، يحتمل أنه إشارة خلاف، ويحتمل أنه للمبالغة، وأنه لو وقف ولو أدنى وقفة، وهذا هو الأقرب. قوله: «من فجر يوم عرفة إلى فجر يوم النحر»، أفادنا المؤلف ﵀ أن وقت الوقوف يبدأ من فجر يوم عرفة، وهذا من مفردات مذهب الإمام أحمد، وجمهور العلماء على أن وقت الوقوف يبدأ من الزوال فقط هو رواية عن الإمام أحمد. وحُجة الإمام أحمد في المشهور عنه ﵀: حديث عروة بن مضرس ﵁ أنه وافى رسول الله ﷺ في مزدلفة لصلاة الصبح، وأخبره ما صنع، وأنه أتعب نفسه، وأكلَّ راحلته ولم يدع جبلاً إلا وقف عنده، فقال له النبي ﷺ: «من شهد صلاتنا هذه، ووقف معنا حتى ندفع، وقد وقف قبل ذلك بعرفة ليلاً أو نهاراً فقد تم حجه وقضى تفثه» (١).

(١) سبق تخريجه ص (٢٣١).