so whoever reaches ʿArafah before dawn breaks has attained the Hajj.” This ḥadīth is transmitted solely through this Companion, yet it is unanimously accepted.

The scholars disagreed about one who stands at ʿArafah after the sun has passed its zenith but leaves before sunset. Mālik said: He must repeat the Hajj the following year unless he returns to ʿArafah before dawn. If, however, he departs before the imām yet after the sun’s disk has disappeared, his Hajj is valid.

In sum, Mālik conditions the validity of the standing on at least some part of the night occurring there.

The majority of scholars maintain that whoever stands at ʿArafah after the zenith has a complete Hajj even if he sets out before sunset, though they differed as to whether he must offer a compensatory sacrifice.

Their principal proof is the ḥadīth of ʿUrwah ibn Muḍarris—agreed upon as authentic—in which he said:
“I came to the Messenger of Allah—peace and blessings be upon him—at Jamʿ (Muzdalifah) and asked, ‘Messenger of Allah, have I still a share in the Hajj?’ He replied, ‘Whoever has prayed this prayer with us and has remained at this station with us until we depart—and had already stood at ʿArafah by night or by day—his Hajj is complete and he has fulfilled his rites.’”

There is consensus that his words “by day” mean after the sun has passed its zenith. Those who require a portion of the night argue from the Prophet’s own standing at ʿArafah until sunset. The majority respond that his remaining there until nightfall, as indicated by the ḥadīth of ʿUrwah ibn Muḍarris, was for greater virtue, not because it was obligatory.

It is also narrated through several chains that the Prophet—peace and blessings be upon him—said:
“All of ʿArafah is a place of standing; avoid the bottom of ʿUrnah. All of Muzdalifah is a place of standing except the valley of Muḥassir. All of Minā is a place of sacrifice, and the passes of Mecca are places of sacrifice and overnight stay.”

The jurists differed over someone who stands in ʿUrnah. One view—which Mālik holds—is that his Hajj is complete but he must offer a blood‐sacrifice; al-Shāfiʿī says his Hajj is invalid. Those who invalidate rely on the prohibition contained in the ḥadīth just cited. Those who uphold its validity reply that, by default, standing anywhere in ʿArafah is permissible unless proven otherwise, and they maintain that this ḥadīth is not strong enough to overturn that principle.

Thus ends the discussion of the Sunnah practices for the Day of ʿArafah. The rite that follows the standing is to proceed to Muzdalifah after sunset and perform its prescribed acts. We now turn to that.

[Discussion of the rites at Muzdalifah]

A concise treatment here revolves around three matters: the ruling of this rite, its manner, and its timing.

Regarding whether spending the night at Muzdalifah is a pillar of Hajj, its basis is the divine command:

“So remember Allah at the Sacred Monument, and remember Him as He has guided you” (al-Baqarah 2:198).

There is unanimity that whoever spends the night of Sacrifice in Muzdalifah and there combines between