الدعاء يوم عرفة لغير الحاج
Supplication on the Day of Arafah for the Non-Pilgrim
Translated by: Reza Ervani bin Asmanu
This article Supplication on the Day of Arafah for the Non-Pilgrim is included in the English Article
هل الدعاء يوم عرفة مستجاب لغير الحاج؟
Is the supplication on the Day of Arafah answered for the non-pilgrim as well?
ملخص الجواب
Answer Summary
اختلف العلماء هل فضل الدعاء يوم عرفة خاص بمن كان في عرفة أم يشمل باقي البقاع، والأرجح أنه عام يشمل الحاج وغير الحاج، وأن الفضل لليوم، ولا شك أن من كان على عرفة فقد جمع بين فضل المكان وفضل الزمان.
The scholars differed as to whether the virtue of supplication on the Day of Arafah is specific to the one who is in Arafah or includes the rest of the places. The more correct view is that it is general, including the pilgrim and the non-pilgrim, and that the virtue belongs to the day itself. There is no doubt that the one who is at Arafah has combined the virtue of the place and the virtue of the time.
الجواب
Answer:
الحمد لله والصلاة والسلام على رسول الله، وبعد:
All praise is due to Allah, and peace and blessings be upon the Messenger of Allah. To proceed:
The Virtues of the Day of Arafah
عن عائشة رضي الله عنها قالت: إن رسول الله صلى الله عليه وسلم قال: ما مِن يوم أكثر من أن يعتق الله فيه عبداً من النار من يوم عرفة وإنه ليدنو ثم يباهي بهم الملائكة فيقول: ما أراد هؤلاء رواه مسلم (١٣٤٨).
On the authority of ‘Aishah radhiyallahu ‘anha, she said: The Messenger of Allah shallallahu ‘alaihi wa sallam said: There is no day upon which Allah frees more slaves from the Fire than the Day of Arafah. And indeed, He draws near and then boasts of them to the angels, saying: What do these people want? (Narrated by Muslim, no. 1348)
وعن عبد الله بن عمرو بن العاص رضي الله عنهما أن النبي صلى الله عليه وسلم قال: خير الدعاء دعاء يوم عرفة، وخير ما قلت أنا والنبيّون من قبلي: لا إله إلا الله وحده لا شريك له، له الملك، وله الحمد، وهو على كل شيء قدير رواه الترمذي (٣٥٨٥) وحسَّنه الألباني في “صحيح الترغيب” (١٥٣٦).
On the authority of ‘Abdullah bin ‘Amr bin al-‘As radhiyallahu ‘anhuma, the Prophet shallallahu ‘alaihi wa sallam said: The best supplication is the supplication on the Day of Arafah, and the best of what I and the prophets before me have said is: Laa ilaaha illallaah wahdahu laa syariikalah, lahul mulku wa lahul hamdu, wa huwa ‘alaa kulli syai’in qadiir (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 over all things All-Powerful). (Narrated by at-Tirmidzi, no. 3585, and deemed hasan by al-Albani in Shahih at-Targhib, no. 1536)
وعن طلحة بن عبيد بن كريز مرسلا: أفضل الدعاء دعاء يوم عرفة رواه مالك في “الموطأ” (٥٠٠) وحسَّنه الألباني في “صحيح الجامع” (١١٠٢).
On the authority of Thalhah bin ‘Ubaid bin Kariz in a mursal report: The best supplication is the supplication on the Day of Arafah. (Narrated by Malik in al-Muwatha’, no. 500, and deemed hasan by al-Albani in Shahih al-Jami’, no. 1102)
وقد اختلف العلماء هل هذا الفضل للدعاء يوم عرفة خاص بمن كان في عرفة أم يشمل باقي البقاع، والأرجح أنه عام، وأن الفضل لليوم، ولا شك أن من كان على عرفة فقد جمع بين فضل المكان وفضل الزمان.
The scholars have differed as to whether this virtue of supplication on the Day of Arafah is specific to the one who is in Arafah or includes the rest of the places. The more correct view is that it is general, and that the virtue belongs to the day itself. There is no doubt that the one who is at Arafah has combined the virtue of the place and the virtue of the time.
قال الباجي رحمه الله:
Al-Baji rahimahullah said:
قوله: “أفضل الدعاء يوم عرفة” يعني: أكثر الذكر بركة وأعظمه ثوابا وأقربه إجابة، ويحتمل أن يريد به الحاج خاصة ؛ لأن معنى دعاء يوم عرفة في حقه يصح، وبه يختص، وإن وصف اليوم في الجملة بيوم عرفة فإنه يوصف بفعل الحاج فيه، والله أعلم.” انتهى . ” المنتقى شرح الموطأ” (١/٣٥٨).
His saying: “The best supplication is on the Day of Arafah” means: the most blessed remembrance, the greatest in reward, and the closest to being answered. It is possible that he meant the pilgrim specifically; because the meaning of the supplication of the Day of Arafah holds true in his case and is specific to him. Even if the day is described in general as the Day of Arafah, it is described so because of the action of the pilgrims in it, and Allah knows best.” End of quote from al-Muntaqa Syarh al-Muwatha’ (1/358).
وقد ثبت عن بعض السلف أنهم أجازوا “التعريف” وهو الاجتماع في المساجد للدعاء وذكر الله يوم عرفة، وممن فعله ابن عباس رردي الله عنهما، وأجازه الإمام أحمد وإن لم يكن يفعله هو.
It has been established from some of the Salaf that they permitted “ta’rif,” which is gathering in the mosques for supplication and the remembrance of Allah on the Day of Arafah. Among those who did it was Ibn ‘Abbas radhiyallahu ‘anhuma, and Imam Ahmad permitted it even though he did not practice it himself.
قال ابن قدامة رحمه الله:
Ibnu Qudamah rahimahullah said:
قال القاضي: ولا بأس بـ “التعريف” عشية عرفة بالأمصار (أي: بغير عرفة)، وقال الأثرم: سألت أبا عبد الله – أي: الإمام أحمد – عن التعريف في الأمصار يجتمعون في المساجد يوم عرفة، قال: “أرجو أن لا يكون به بأس قد فعله غير واحد”، وروى الأثرم عن الحسن قال: أول من عرف بالبصرة ابن عباس رحمه الله وقال أحمد: “أول من فعله ابن عباس وعمرو بن حُرَيث”.
Al-Qadhi said: There is no harm in “ta’rif” on the evening of Arafah in the cities (meaning: other than Arafah). Al-Atsram said: I asked Abu ‘Abdillah—meaning Imam Ahmad—about ta’rif in the cities where people gather in the mosques on the Day of Arafah, and he said: “I hope there is no harm in it; more than one person has done it.” Al-Atsram narrated from al-Hasan who said: The first to perform ta’rif in Bashrah was Ibn ‘Abbas rahimahullah. Ahmad said: “The first to do it were Ibn ‘Abbas and ‘Amr bin Huraith.”
وقال الحسن وبكر وثابت ومحمد بن واسع: كانوا يشهدون المسجد يوم عرفة، قال أحمد: لا بأس به ؛ إنما هو دعاء وذكر لله . فقيل له: تفعله أنت ؟ قال: أما أنا فلا، وروي عن يحيى بن معين أنه حضر مع الناس عشية عرفة ” انتهى .” المغني” (٢ / ١٢٩).
Al-Hasan, Bakr, Tsabit, and Muhammad bin Wasi’ said that they used to attend the mosque on the Day of Arafah. Ahmad (Imam Ahmad) said: “There is no harm in it; it is only supplication and remembrance of Allah.” Then it was said to him, “Do you do it?” He replied, “As for me, no.” It was narrated from Yahya bin Ma’in that he attended with the people on the evening of Arafah. End of quote from al-Mughni (2/129).
وهذا يدل على أنهم رأوا أن فضل يوم عرفة ليس خاصاً بالحجاج فقط، وإن كان الاجتماع للذكر والدعاء في المساجد يوم عرفة، لم يرد عن النبي صلى الله عليه وسلم، ولذلك كان الإمام أحمد لا يفعله، وكان يرخص فيه ولا ينهى عنه لوروده عن بعض الصحابة، كابن عباس وعمرو بن حريث رضي الله عنهم.
This indicates that they viewed the virtue of the Day of Arafah as not being exclusive to the pilgrims only. Even though gathering for remembrance and supplication in the mosques on the Day of Arafah was not narrated from the Prophet shallallahu ‘alaihi wa sallam—which is why Imam Ahmad did not do it—he used to grant a concession for it and did not forbid it because it was narrated from some of the Companions, such as Ibn ‘Abbas and ‘Amr bin Huraith radhiyallahu ‘anhum.
ولمزيد من الفائدة، يُرجى مراجعة المناقشات الأخرى هنا :
For further benefit, please see the other discussions here:
- How the Day of Arafah Is Determined in Different Countries
- Why the Fast of Arafah Must Be Observed Every Year
- The Ruling on Bathing on the Day of Arafah
- The Day of Arafah Falls on a Friday, Are There Any Virtues?
والله أعلم.
And Allah knows best.
Source: IslamQA
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