The Day of ‘Arafah (The 9th Day of Dhu al-Hijjah)

I. Introduction: The Apex of the Islamic Calendar

The Day of ‘Arafah, observed on the 9th day of Dhu al-Hijjah, is recognized as the most consequential day in the annual cycle of Islamic worship. It serves as the spiritual and physical culmination of the Hajj pilgrimage, specifically marking the obligatory ritual standing (Waqf) at the Plain of ‘Arafah. While the physical pilgrimage is restricted to those present in Mecca, the exceptional spiritual virtues and opportunities for divine forgiveness are accessible to all Muslims worldwide, irrespective of their ability to perform Hajj. This day is distinguished by multiple, rigorously authenticated spiritual privileges that collectively elevate its status above all other days of the year, providing a universal opportunity for intense devotion and renewal.

II. The Theological Zenith: Completion of the Religion and Favour

The theological supremacy of the Day of ‘Arafah is permanently established by the timing of a landmark Qur’anic revelation that declared the culmination of divine legislation.

The Perfection of Faith (Ikmal al-Din)

The conclusive status of Islam as a complete religious system was revealed through the verse: {This day I have perfected for you your religion and completed My favour upon you and have approved for you Islam as religion.} [Quran 5:3]. This pivotal revelation occurred while the Prophet Muhammad (peace be upon him) was standing at the Plain of ‘Arafah during his Farewell Pilgrimage.

The definitive timing of this event is affirmed in an authentic narration recorded by both Imam Al-Bukhari and Imam Muslim. It was narrated that a Jewish man approached ‘Umar ibn al-Khattaab (may Allah be pleased with him) and remarked that if this verse had been revealed to the Jews, they would have designated that day as a day of celebration (‘Eid). ‘Umar responded, confirming the precise context: "Indeed I know where and when it was revealed, and where the Messenger of Allah (peace be upon him) was when it was revealed! [It was revealed] on the Day of ‘Arafah, while we were, by Allaah, on ‘Arafah," and he further specified that it occurred on a Friday. The perfection of the religion on this day was attained because, as some scholars noted, Muslims had not performed the obligatory Hajj according to the pure methodology of Ibraaheem (Abraham) prior to this event, meaning all the pillars of Islam were finally completed.   

Completion of Divine Favour

The completion of Allaah's favour is achieved through the profound forgiveness granted to His servants. This is paralleled in another Qur’anic verse where Allah The Exalted stated to His Prophet (peace be upon him): {That Allah may forgive for you what preceded of your sin and what will follow and complete His favour upon you and guide you to a straight path.} [Quran 48:2]. Consequently, the favour is not considered completed unless sins are forgiven, a condition that is abundantly met on the Day of ‘Arafah.   

III. Spiritual Virtues: The Gates of Divine Mercy and Freedom

The Day of ‘Arafah is globally recognized for the intensive outpouring of Divine Mercy, marked by unparalleled forgiveness and the greatest emancipation from the Hellfire.

The Day of Liberation from Hellfire

The virtue of Al-Itq min an-Nar (liberation from the Hellfire) is the hallmark of this day. The Messenger of Allah (peace be upon him), as narrated by ‘Aa’ishah (may Allah be pleased with her), stated: "There is no day upon which Allah frees more of His servants from the Hellfire than the day of Arafat". This powerful statement, authenticated in Sahih Muslim, signifies that the rate of divine forgiveness and the density of emancipation granted on this specific day surpass all others in the calendar year.   

Allah’s Divine Boasting (Mubahah)

Furthermore, the tradition mentions that Allah demonstrates His favour by drawing near to the assembly of pilgrims and boasting of them to the angels, asking: "What do these people want and seek?". Narrations emphasize the magnitude of this forgiveness, citing the statement: "My slaves have come to Me, looking rough, from every deep valley hoping for My mercy, so if your sins were equivalent to the amount of sand or the drops of rain or like the foam on the sea I will forgive them".   

Scholars emphasize that this immense forgiveness requires a corresponding state of profound hope (Raja’) in the heart of the supplicant. Ibn Al Mubarak reported approaching the scholar Sufyan Ath-Thawry on the eve of ‘Arafah, who was weeping intensely. When asked who was the worst person in the assembly, Sufyan replied, "The one who thinks that Allah does not forgive him". This profound commentary indicates that coupling humility with absolute certainty in Divine Mercy is essential for receiving the blessings of the day.   

IV. Prescribed Deeds for the Non-Pilgrim

For those not performing Hajj, specific acts of worship are highly recommended to share in the day's grace, most notably the voluntary fast.

The Eminent Virtue of Fasting (Sawm)

Fasting on the Day of ‘Arafah is a highly rewarded practice for those not engaged in the pilgrimage. The Prophet (peace be upon him), regarding the virtue of fasting the day, said: "It expiates (the sins of) the past year and the coming (year)". This ruling, authenticated in Sahih Muslim (Hadith 1162), demonstrates a unique theological advantage, offering dual expiation that covers two full years.   

It is important to note that fasting on this day is recommended only for non-pilgrims. Pilgrims physically present at ‘Arafah are generally advised not to fast, to ensure they maintain the strength necessary to fulfill the arduous rite of Waqf (Standing) and maximize the intensity of their supplication (Du’a).

Guarding the Senses

Beyond ritual fasting, controlling one's bodily organs from prohibited matters is strongly asserted on this day. In a narration on the authority of Ibn ‘Abbas, the Prophet (peace be upon him) is reported to have said: "On this day (i.e. the day of ‘Arafah) whoever guards his hearing, seeing and tongue will be forgiven." This discipline ensures the integrity of one’s spiritual state, complementing the ritual acts with internal restraint.

V. The Supremacy of Supplication (Du’a) and Remembrance (Dhikr)

The Day of ‘Arafah is fundamentally a day of intense personal invocation, acknowledged as the time when supplication is most likely to be answered by the Almighty.

The Optimal Formula for Invocation

The Prophet (peace be upon him) stated: "The best supplication is that of the Day of ‘Arafah, and the best thing that I and other prophets before me said, is: 'Laa ilaaha illallaahu wahdahu la shareeka lah, lahul mulk wa lahul hamd wa huwa ‘ala kulli shay’in qadeer (There is none worthy of worship except Allah Alone and He has no partners, dominion and praise belong to Him, and He is over all things Omnipotent)'". This formula of remembrance, the affirmation of absolute Monotheism (Tawhid), is recorded in Sunan al-Tirmidhi (Hadith 3585).   

The selection of this theological affirmation as the "best supplication" establishes that the primary purpose of Du’a on ‘Arafah is to reaffirm the believer's relationship with the Divine by acknowledging His Oneness, Sovereignty, and absolute Power.   

Timing for Maximized Devotion

Although the entire day is blessed, the period between the Asr (afternoon) and Maghrib (sunset) prayers is specifically emphasized by jurists and spiritual guides for maximizing invocation. This period corresponds with the time when the pilgrims are standing at the Mount of Mercy, and it is during this window that the previously discussed Divine Proximity and boasting are most intensely manifested.   

VI. The Ritual Acclamations (Takbeerat)

The Day of ‘Arafah also serves as the formal liturgical commencement for the ritual glorification of Allah, known as Takbeer (saying Allahu-Akbar), which extends through the subsequent Days of Tashreeq.

Scholars classify the Takbeer into two types:

1. General Takbeer (Takbeer Mutlaq): This unrestricted glorification is highly recommended at all times—at home, in markets, or while traveling. It begins from the start of the month of Dhu al-Hijjah (sunset on the last day of Dhu al-Qi’dah) and continues until sunset on the 13th day of Dhu al-Hijjah .
2. Restricted Takbeer (Takbeer Muqayyad): This is limited to the period immediately following the obligatory prayers (Fardh). The practice begins after the Fajr (dawn) prayer on the 9th of Dhu al-Hijjah (The Day of ‘Arafah) and lasts until the Asr (afternoon) prayer on the 13th of Dhu al-Hijjah (the final day of Tashreeq) .

VII. Conclusion: A Day of ‘Eed

The profound spiritual intensity achieved on the Day of ‘Arafah culminates in the celebration of ‘Eid al-Adha. While it is a day of concentrated spiritual labour for the pilgrim and the fasting non-pilgrim, traditions confirm its status as an Islamic festival. Narrations state that "The day of ‘Arafah, the day of Nahr and the days of Tashreeq are our ‘Eeds, for us Muslims. They are days for eating and drinking," as narrated on the authority of Abu Umaamah. This classification establishes that the spiritual fulfillment of ‘Arafah—marked by the completion of religion and the certainty of forgiveness—serves as the necessary foundation that validates and ushers in the joy and feasting of the ensuing days of ‘Eid.