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Preparation for Day of Arafah for those who couldn’t go to Hajj

By Shaykh Dr. Haitham al-Haddad 8 Hij 45 ◦︎ 14 Jun 24
Editorial credit: Kingmaya Studio / shutterstock.com

Praise be to Allah, the Lord of all worlds, and may peace and blessings be upon our Prophet Muhammad and his family and companions.

Contents
Dhikr and du’ā on Day of Arafah hold greater virtue than other daysRecommendation for brothersRecommendation for sistersMake the most of this gift

The Day of Arafah is the greatest day of the year. This is evident for those who are performing Hajj. The Prophet (ﷺ) considered it for them as the Hajj. He (ﷺ) said, Hajj is Arafah. This means that it is the key and central-most pillar of Hajj.

‘A’isha (radiy Allāhu ‘anha) narrated that the Messenger (ﷺ) of Allah said,

“There is no day on which Allah frees more people from the Hellfire than the Day of Arafah.

“He comes close to those standing on the plains of Arafah and then boasts about them to the angels, saying:

‘What do these people seek?'” [1]

Furthermore, Abdullah ibn Amr ibn al-Ās (may Allah be pleased with them all) reported that the Prophet (ﷺ) said,

“The best supplication is the supplication on the Day of Arafah, and the best thing that I and the prophets before me have said is:

‘There is no deity worthy of worship except Allah, alone, without partner. To Him belongs the dominion, and to Him belongs all praise, and He is capable of all things.'” [2]

In addition, Abu Qatādah (radiy Allāhu ‘anhu) reported,

“The Messenger (ﷺ) was asked about the observance of fasting on the Day of Arafah.

“He (ﷺ) said,

‘It is an expiation for the sins of the preceding year and the current year.'” [3]

Dhikr and du’ā on Day of Arafah hold greater virtue than other days

Scholars differ regarding whether these virtues are exclusive to those performing Hajj or whether they are applicable to all Muslims. However, it is certain that supplications and remembrance of Allah on this day hold greater virtue than on other days.

Reports indicate that some early generations permitted congregating in mosques for supplication and remembrance of Allah on the Day of Arafah. Ibn Abbas (radiy Allāhu ‘anhu) practised this along with some other Muslims, and although Imam Ahmad permitted it, he himself did not engage in it. This is known as tarīf.

It is different from the controversial practice that some Muslims used to do, where they attended the masjid with the ihram/ Hajj clothes. Here, we are only talking about coming to the masjid and doing dhikr and du’ā.

Recommendation for brothers

It is recommended for brothers to take the Day of Arafah as a day off, observe the fast, and attend the mosque at least from Duhr prayer onwards.

They should engage in the remembrance of Allah and supplication until Maghrib prayer, considering it a form of I’tikāf (seclusion for worship).

This is one of the most virtuous acts — waiting in the mosque for the subsequent prayer after completing the current one.

Abu Hurayrah (radiy Allāhu ‘anhu) reported that the Messenger (ﷺ) of Allah said,

“Shall I not tell you something by which Allah effaces the sins and elevates the ranks (in Jannah)?

“The Companions said, ‘Yes (please tell us), O Messenger of Allah.’

“He (ﷺ) said, ‘Performing the Wudū properly in spite of difficult circumstances, walking with more paces to the mosque, and waiting for the next Salat (prayer) after observing Salat; and that is al-Ribat, and that is al-Ribat.” [4]

Recommendation for sisters

As for women, they should also fast and engage in the remembrance of Allah and supplication at home.

They should offer Duhr prayer and remain in their designated place, engaging in the remembrance of Allah and supplication until Maghrib. The previous Prophetic statement is applicable for them as well.

It is advisable to prepare food one or two days prior to the Day of Arafah, so our sisters will not be busy on the Day of Arafah (in preparing food).

Make the most of this gift

Brothers and sisters, make the most of the gift Allah has given you. It will not come again. The day that goes, will never come again.

The truly intelligent person is the one who is constantly preparing for his real life after death.

Finally, it is essential for all brothers and sisters to supplicate for the entire Muslim Ummah. May Allah accept our supplications and grant us repeated opportunities to perform the Hajj.


Source: Islam21c

Notes

[1] https://sunnah.com/muslim:1348

[2] https://sunnah.com/tirmidhi:3585

[3] https://sunnah.com/riyadussalihin:1250

[4] https://sunnah.com/riyadussalihin:1030

TAGGED: 10 days of Dhul Hijjah, ARAFAH, DHIKR, DUA, HAJJ
Shaykh Dr. Haitham al-Haddad 8 Hij 45 ◦︎ 14 Jun 24 8 Hij 44 ◦︎ 26 Jun 23
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By Shaykh Dr. Haitham al-Haddad
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Shaykh Dr. Haitham al-Haddad is a jurist who seeks to contextualise classical Islamic knowledge for the modern era. He is a firm believer that Islam is uniquely qualified — more than any other system — to build a divine civilisation capable of helping humanity to enjoy a better life in all spheres by maintaining the correct balance between the rights of the Creator and the rights of the creation. He believes Islam is the only viable alternative to the failing unjust and oppressive contemporary world systems, as Allah says: "You are the best nation produced [as an example] for mankind: you enjoin what is right, forbid what is wrong, and believe in Allah." (al-Qur'ān, 3:110) According to this verse, Shaykh Haitham identifies the pillars of Islamic reform as īmān (faith), unity of the Ummah, impactful action, and knowledge. Drawing from his expertise in Islamic principles — Usūl al-Fiqh, Maqāsid al-Sharī‘ah, ‘Aqīdah, and other Islamic sciences — he promotes these foundational pillars to guide the Ummah’s revival. He is known for developing advanced theories that explore the role of Islamic jurisprudence in obtaining solutions for the contemporary challenges facing humanity, and he critically re-evaluates how Islamic legal rulings (fatāwa) can be formulated in light of modern sociopolitical realities. Shaykh Dr. Haitham al-Haddad earned his PhD from SOAS, University of London, with a doctoral thesis on Islamic jurisprudence concerning Muslim minorities. He also holds a bachelor’s degree in Sharī‘ah and Law from the University of Omdurman, Sudan, and a degree in engineering from the renowned King Fahd University of Petroleum and Minerals (KFUPM) in Saudi Arabia. He has undertaken intensive studies in management, becoming a certified ISO 9000 auditor. In addition, he has studied various Islamic sciences under leading scholars of the Muslim world, including the former Grand Mufti of Saudi Arabia, Shaykh ‘Abdul-‘Aziz ibn Baz, among many others. He has obtained many classical ijāzāt in various Islamic sciences, including Qur'ān and Hadīth. Shaykh Haitham has served as an Islamic judge for several UK-based arbitration and legal bodies for over 20 years; he is a judge at Islamic Council. He has delivered hundreds of courses on topics such as Fiqh, ‘Aqīdah, Usūl al-Fiqh, Maqāsid al-Sharī‘ah, Tafsīr, Sīrah, Islamic Thought, Islamic Leadership and Management, Da'wah, Reform, and Political Engagement. Shaykh Haitham has also submitted many academic papers in many universities around the world. He is frequently consulted by numerous Islamic organisations across Europe and beyond, and serves as a senior scholar at Islam21c. Shaykh Haitham has lectured in various universities around the Muslim world, provided counsel to Islamic institutions, authored several books and textbooks for different institutions, and travelled extensively to advocate for the reform and unity of the Ummah.
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