The point of evidence is his statement, “by night or by day,” for he did not restrict it to what is after the sun has passed its zenith. It is known that “night” here means the night before the Day of Sacrifice, because he came to him at the dawn prayer. As for “by day,” it is known that this means the ninth day. If we apply the general sense of “night,” we must likewise apply the general sense of “day.” Thus, the time for standing begins at dawn on the Day of ‘Arafah. He specified dawn because, in the legal reckoning, the day begins at dawn.

The evidence of the majority is that the Prophet, peace and blessings be upon him, did not stand before the sun had passed its zenith (1), and he said, “Learn your rites from me” (2). Accordingly, his statement to ‘Urwah ibn Mudarris, “having stood at ‘Arafah before that by night or by day,” is understood as being unqualified but qualified by the Prophet’s practice. Likewise, his statement, “he has completed his Hajj,” is qualified by the condition that he performs the remaining pillars and obligations of Hajj. Thus, the hadith is not to be understood according to its apparent and unrestricted wording, and this is a very strong argument.

There is no doubt that this view is more cautious than the view that “day” in this hadith includes the period before the sun has passed its zenith.

His statement, “while being eligible for it, his Hajj is valid,” means eligible for Hajj. The phrase “while being eligible for it” is a circumstantial clause modifying the subject of “stands”; that is, he stands while eligible for Hajj. Those eligible for Hajj are as follows:

First: the Muslim. He must be a Muslim, for a non-Muslim is not eligible for Hajj. Accordingly, if someone who does not pray stands at ‘Arafah, then, after departing from it while performing Hajj, Allah bestows His favor upon him and he begins to pray, his Hajj is not valid, because he