Ibn Abd al-Barr cited this as a consensus. The apparent meaning of al-Khiraqi’s words is what we have stated, for he said: "If he stood at Arafah during the day and departed before the Imam, he owes a blood sacrifice." Our argument is the statement of the Prophet (peace and blessings of Allah be upon him): "Whoever witnesses this prayer of ours, and stands with us until we depart, and has stood at Arafah before that, by night or by day, his Hajj is complete and he has fulfilled his rituals (38)." Furthermore, because it is part of the day of Arafah, it is a time for the standing, just like the time after the sun passes its zenith; omitting the standing does not prevent it from being a valid time for the standing, just like the time after the Isha prayer. They only stood during the time of excellence and did not encompass the entire time of the standing.

Section: However one happens to be at Arafah, provided he is sane, it is sufficient for him, whether he is standing, sitting, riding, or sleeping. If he passed through it as a traveler and did not know it was Arafah, it is also sufficient for him. Malik, al-Shafi'i, and Abu Hanifah held this view. Abu Thawr said: It is not sufficient for him because one cannot be considered "standing" (waqif) except with intention. Our argument is the generality of the Prophet’s (peace and blessings of Allah be upon him) statement: "And he has come to Arafat before that, by night or by day (39)." Also, because he was present at Arafah during the time of the standing while sane, it is sufficient, just as if he had known. If he stood while unconscious or insane and did not regain consciousness until he left it, it is not sufficient for him. This is the view of al-Hasan, al-Shafi'i, Abu Thawr, Ishaq, and Ibn al-Mundhir. Ata' said regarding the unconscious person: It is sufficient for him, which is also the view of Malik and the scholars of opinion (Ashab al-Ra'y). Ahmad, may Allah have mercy on him, was hesitant regarding this matter and said: "Al-Hasan says his Hajj is invalid, while Ata' grants a concession regarding it." This is because neither intention nor purity is required for it. It is valid for the sleeper, so it is valid for the unconscious person, similar to the overnight stay in Muzdalifah. Those who supported the first view said: It is a pillar (rukn) of the pillars of Hajj, so it is not valid for the unconscious person, like his other pillars. Ibn Aqil said: The intoxicated person is like the unconscious person because his intellect is removed without sleep, so he is similar to the unconscious person. As for the sleeper, the standing is sufficient for him because he is in the legal status of the one who is awake.

Section: Purity, covering, facing the Qiblah, and intention are not conditions for the standing, and we know of no disagreement regarding that.