al-Ta'i, who said: "I came to the Messenger of Allah (peace and blessings of Allah be upon him) at al-Muzdalifah when he went out for prayer. I said: 'O Messenger of Allah, I have come from the mountain of Tayyi', I have exhausted my mount and tired myself. By Allah, I have not left a mountain without standing upon it, so do I have a Hajj?' The Messenger of Allah (peace and blessings of Allah be upon him) replied: 'Whoever witnesses this prayer of ours, and stands with us until he departs, and has already stood in Arafah before that, by night or by day, his Hajj is complete and he has fulfilled his rites' (29)." Al-Tirmidhi said: "This is a hasan sahih hadith." And because he stood during the time of standing, it suffices him, like the night. As for the hadith, it specifically mentions the night because the missing of the Hajj is linked to it if it is found after the day, for it is the last time for standing, just as he (peace and blessings of Allah be upon him) said: "Whoever catches a rak'ah [of the Asr prayer before the sun sets has caught it, and whoever catches a rak'ah] (30) of the dawn prayer before the sun rises (31) has caught it" (32).

Whoever departs before sunset incurs a blood sacrifice (dam), according to the opinion of the majority of scholars, including Ata', al-Thawri, al-Shafi'i, Abu Thawr, the People of Opinion (Ashab al-Ra'y), and those who followed them. Ibn Jurayj said: "He owes a budnah (a camel)." Al-Hasan al-Basri said: "He owes a sacrificial animal (hady) from the camels." Our argument is that it is an obligatory act whose omission does not invalidate the Hajj; thus, it does not mandate a budnah, similar to the state of ihram from the miqat.

Section: If one departs before sunset, then returns during the day and stands until the sun sets,