Making Du’as on the Day of ‘Arafah

It was narrated that ‘Aa’ishah radhiAllahu ‘anha said: The Messenger of Allah salAllahu ‘alayhi wa sallam said,

“There is no day on which Allah ransoms more of His slaves from the Fire than the Day of ‘Arafah. He draws close then He boasts about them before the angels and says, ‘What do these people want?’”
[Muslim] 

It was narrated from ‘Abdullah ibn ‘Amr ibn al-‘Aas radhiAllahu ‘anhu that the Prophet salAllahu ‘alayhi wa sallam said,

“The best of du’a is du’a on the Day of ‘Arafah, and the best that I and the Prophets before me said is ‘Laa ilaaha ill-Allaah wahdahu la shareeka lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer (There is no god but Allaah alone, with no partner or associate; His is the dominion, to Him be praise, and He has power over all things).”
[at-Tirmidhi classed as hasan by al-Albaani in Saheeh al-Targheeb] 

It was narrated from Talhah ibn ‘Ubayd ibn Kurayz in a mursal report, “The best of du’aa’ is du’a on the Day of ‘Arafah.” [Maalik in al-Muwatta’ classed as hasan by al-Albaani in Saheeh al-Jaami’]. 

[Significance and Virtues of the Day of ‘Arafah]

Is the Du’a Only for the Hujjaj?

The scholars differed concerning this virtue of du’a on the Day of ‘Arafah, whether it applies only to those who are in ‘Arafah or it includes other places. The more correct view is that it is general and that the virtue is connected to the day, but undoubtedly those who are in ‘Arafah have combined the virtue of the place with the virtue of the time. 

Al-Baaji (may Allah have mercy on him) said: 

The words “The best of du’a is on the Day of ‘Arafah” mean the dhikr with the greatest blessing, the greatest reward and that which is most likely to be answered. It may be interpreted as referring to pilgrims only, because the meaning of du’a on the Day of ‘Arafah is very true in their case, and applies especially to them. But if the Day of ‘Arafah is regarded in general terms, it is described as such because of the pilgrims being there. And Allah knows best. [Al-Muntaqa Sharh al-Muwatta’] 

It is proven that some of the Salaf regarded “al-ta’reef” as permissible, which means gathering in the mosques to offer du’a and remember Allah (dhikr) on the Day of ‘Arafah. Among those who did that was Ibn ‘Abbaas radhiAllahu ‘anhu. Imam Ahmad also regarded it as permissible although he did not do it himself. 

[Things to Do on the Day of ‘Arafah]

Ibn Qudaamah (may Allah have mercy on him) said: 

Al-Qaadi said: There is nothing wrong with ta’reef, gathering in the afternoon of the day of ‘Arafah in the regions (i.e., other than ‘Arafah). Al-Athram said: I asked Abu ‘Abdullah (i.e., Imam Ahmad) about ta’reef in the regions, where they gather in the mosques on the Day of ‘Arafah, and he said: I hope that there is nothing wrong with it, as more than one did it. Al-Athram narrated that al-Hasan said: The first one who did ta’reef in Basra was Ibn ‘Abbaas (may Allah have mercy on him). Ahmad said: The first ones who did it were Ibn ‘Abbaas and ‘Amr ibn Hurayth. 

Al-Hasan, Bakr, Thaabit and Muhammad ibn Waasi’ used to attend the mosque on the Day of ‘Arafah. Ahmad said: There is nothing wrong with it, it is only du’a and remembrance of Allah (dhikr). It was said to him: Do you do it? He said: As for me, no. And it was narrated that Yahya ibn Ma’een attended (the mosque) with the people on the afternoon of ‘Arafah. [Al-Mughni] 

This indicates that they thought that the virtue of the Day of ‘Arafah did not apply only to the pilgrims only, although gathering to remember Allaah and say du’a in the mosques on the day of ‘Arafah was not narrated from the Prophet salAllahu ‘alayhi wa sallam. Hence Imam Ahmad did not do it, but he allowed it and did not forbid it, because it was narrated that some of the Sahabah did it, such as Ibn ‘Abbaas and ‘Amr ibn Hurayth radhiAllahu ‘anhum. 

And Allah knows best.

Originally posted here.