Section: Spending the night at Muzdalifah is obligatory (wajib); whoever abandons it must offer a blood sacrifice (dam). This is the opinion of 'Ata', al-Zuhri, Qatadah, al-Thawri, al-Shafi'i, Ishaq, Abu Thawr, and the People of Opinion (Ashab al-Ra'y). Alqamah, al-Nakha'i, and al-Sha'bi said: Whoever misses Jam' (Muzdalifah) has missed the Hajj, due to the saying of Allah the Exalted: {Then when you depart from Arafat, remember Allah at the Mash'ar al-Haram}. And the saying 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 Arafat before that, night or day, then his Hajj is complete, and his rites have been fulfilled" (11). Our proof is the saying of the Prophet (peace and blessings of Allah be upon him): "Hajj is Arafat; whoever comes before the night of Jam' has completed his Hajj" (12), meaning whoever comes to Arafat. As for what they used as evidence from the verse and the report, the literal wording (mantuq) in both is not a pillar (rukn) of Hajj by consensus; for if he were to spend the night at Jam' without remembering Allah the Exalted and without witnessing the prayer there, his Hajj would be valid. Therefore, that which is a necessity of this is even more so. Also, because spending the night is not a necessity for the remembrance of Allah the Exalted therein, and similarly for witnessing the dawn prayer; for if he departed from Arafat at the very end of the night of sacrifice, that would be possible for him. Thus, it must be interpreted as merely an obligation (ijab), or a virtue (fadilah), or a recommendation (istihbab).
Section: Whoever spends the night at Muzdalifah is not permitted to depart before half of the night. If he departs after it, there is nothing upon him. This is the opinion of al-Shafi'i. Malik said: If he passes through it without stopping, he must offer a blood sacrifice, but if he stops, there is no blood sacrifice upon him whenever he chooses to depart (15). Our proof is that the Prophet (peace and blessings of Allah be upon him) spent the night there and said: "Take your rites from me" (16). Departure was only permitted after half the night due to the dispensation (rukhsa) that came regarding it. Ibn 'Abbas narrated: I was among those whom the Prophet (peace and blessings of Allah be upon him) sent ahead among the weak members of his family from Muzdalifah to Mina (17).
(11) Its citation was previously mentioned on page 273. (12) Its citation was previously mentioned on page 268. (13) Omitted from [B] and [M]. (14) In the original, it is with the conjunction 'wa'. (15) Omitted from [A], [B], and [M]. (16) Its citation was previously mentioned on page 230.
فصل: والمَبِيتُ بِمُزْدَلِفَةَ وَاجِبٌ، مَن تَرَكَهُ فعليه دَمٌ. هذا قَوْلُ عَطاءٍ، والزُّهْرِىِّ، وقَتَادَةَ، والثَّوْرِىِّ، والشَّافِعِىِّ، وإسحاقَ، وأبى ثَوْرٍ، وأصْحابِ الرَّأْىِ. وقال عَلْقَمَةُ، والنَّخَعِىُّ، والشَّعْبِىُّ: مَن فَاتَهُ جَمْعٌ فَاتَهُ الحَجُّ؛ لِقَوْلِ اللهِ تعالى: {فَإِذَا أَفَضْتُمْ مِنْ عَرَفَاتٍ فَاذْكُرُوا اللَّهَ عِنْدَ الْمَشْعَرِ الْحَرَامِ}. وقَوْلِ النَّبِيِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-: "مَنْ شَهِدَ صَلَاتَنَا هذِهِ، وَوَقَفَ مَعَنَا حَتَّى نَدْفَعَ، وقَدْ وَقَفَ بِعَرَفَةَ قَبْلَ ذلِكَ لَيْلًا أوْ نَهَارًا، فَقَدْ تَمَّ حَجُّهُ، وقَضَى تَفَثَهُ" (١١). ولَنا، قَوْلُ النَّبِيِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-: "الحَجُّ عَرَفَةُ، فَمَنْ جَاءَ قَبْلَ لَيْلَةِ جَمْعٍ فَقَدْ تَمَّ حَجُّهُ" (١٢). يَعْنِى مَن جاءَ عَرَفَةَ. وما احْتَجُّوا به من الآيَةِ والخَبَرِ، فالمَنْطُوقُ به (١٣) فيهما ليس بِرُكْنٍ في الحَجِّ إجْمَاعًا، فإنَّه لو باتَ بِجَمْعٍ، ولم يَذْكُرِ اللهَ تعالى، ولم يَشْهَدِ الصَّلَاةَ فيها، صَحَّ حَجُّهُ، فما هو من ضَرُورَةِ ذلك أوْلَى، ولأنَّ المَبِيتَ ليس مِن ضَرُورَةِ ذِكْرِ اللهِ تعالى بها، وكذلك شُهُودُ صَلَاةِ الفَجْرِ، فإنَّه لو أفَاضَ من عَرَفَةَ في آخِرِ لَيْلَةِ النَّحْرِ، أمكَنَهُ ذلك، فيَتَعَيَّنُ حَمْلُ ذلك على مُجَرَّدِ الإِيجَابِ، أو (١٤) الفَضِيلَةِ، أو (١٤) الاسْتِحْبَابِ.
فصل: ومَن بَاتَ بِمُزْدَلِفَةَ، لم يَجُزْ له الدَّفْعُ قبلَ نِصْفِ اللَّيْلِ، فإن دَفَعَ بعدَه، فلا شَىءَ عليه. وبهذا قال الشَّافِعِىُّ. وقال مالِكٌ: إن مَرَّ بها ولم يَنْزِل، فعليه دَمٌ، فإن نَزَلَ، فلا دَمَ عليه متى ما شاءَ (١٥) دَفَعَ. ولَنا، أنَّ النَّبِيَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- باتَ بها، وقال: "خُذُوا عَنِّى مَنَاسِكَكُمْ" (١٦). وإنَّما أُبِيحَ الدَّفْعُ بعدَ نِصْفِ اللَّيْلِ بما وَرَدَ من الرُّخْصَةِ فيه، فرَوَى ابنُ عَبّاسٍ، قال: كُنْتُ في مَن قَدَّمَ النبيُّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- في
(١١) تقدم تخريجه في صفحة ٢٧٣.(١٢) تقدم تخريجه في صفحة ٢٦٨.(١٣) سقط من: ب، م.(١٤) في الأصل بواو العطف.(١٥) سقط من: أ، ب، م.(١٦) تقدم تخريجه في صفحة ٢٣٠.
