The Significance and Virtues of Fasting on the Day of Arafah: A Scholarly Review

 

1. Introduction

The Day of Arafah stands as one of the most significant and sacred days in the Islamic calendar, observed on the 9th of Dhul Hijjah, the twelfth and final month. It is universally recognized for its immense spiritual value, serving as a profound opportunity for divine forgiveness, mercy, and blessings for Muslims worldwide. Often described as the "most special day of the Muslim year," its prominence is deeply embedded in Islamic tradition and practice.  

This special day lies at the very heart of the Hajj pilgrimage – it's the culmination, the most sacred moment. But its significance stretches far beyond the pilgrimage rituals themselves. It's a day etched deep in history, marking when Allah (SWT) perfected our religion and completed His blessings upon us. We remember this profound moment through the revelation of a pivotal Quranic verse and the Prophet Muhammad's (PBUH) powerful Farewell Sermon. Ultimately, it’s a day of profound hope: an opportunity for redemption, a chance to wash away our shortcomings and purify our hearts, and a powerful reminder to reflect on why we're here and where our true journey ends.  

This article aims to provide a comprehensive scholarly review of the significance and virtues of fasting on the Day of Arafah. It will systematically examine its theological foundations, the specific spiritual rewards associated with fasting, and the jurisprudential nuances, including the distinction between pilgrims and non-pilgrims, and the ongoing scholarly discourse regarding moon sighting. The objective is to offer a meticulously referenced academic paper that integrates Quranic verses, Hadith narrations, and scholarly interpretations, complete with Arabic texts, to deepen understanding of this blessed day.

2. The Day of Arafah: Foundations of its Sacredness

2.1. Historical and Theological Significance

The Day of Arafah is divinely marked as the day Islam was perfected. This important moment is enshrined in the Holy Quran, specifically in Surah Al-Ma'idah: Quran 5:3: «الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا» Translation: “Today I have perfected for you your religion, completed My favour upon you, and have chosen for you Islam as your religion.”. This verse, revealed during the Prophet's Farewell Hajj on the plains of Arafah, signifies the comprehensiveness and completeness of the Islamic faith, affirming that all necessary guidance for humanity's success has been provided.  

On this blessed day, during his final pilgrimage in 632 CE, the Prophet Muhammad (PBUH) delivered his comprehensive Farewell Sermon (Khutbat al-Wada') from Mount Arafat. This sermon served as a profound summary of his message, providing essential guidance on faith, social justice, equality, and the importance of adhering to the Quran and Sunnah, encapsulating the core values of Islam for all humanity. It underscored the moment Islam was perfected and completed.  

Islamic tradition also links the Day of Arafah to other significant historical events. It is believed to be the day when Prophet Adam and Eve sought and received forgiveness from Allah after their expulsion from Paradise, and were reunited, emphasizing its significance as a day of profound repentance and new beginnings. Furthermore, the day is connected to Prophet Ibrahim's (AS) trials, including his readiness to sacrifice his son, highlighting themes of submission and steadfastness to divine command. Some scholars interpret the Quranic verse "By the witnessing day and the witnessed day" (Quran 85:3) as referring to Friday and the Day of Arafah, respectively, further underscoring its sacred status and the multitude of witnesses present on this day.  

2.2. The Climax of Hajj (Yawm Al-Waqf)

The Day of Arafah, also known as Yawm Al-Waqf (the Day of Standing), is the undisputed pinnacle and essence of the annual Hajj pilgrimage. Pilgrims gather on the vast plains of Arafat, approximately 20 kilometers southeast of Makkah, from noon until sunset to stand in devotion, making sincere supplications and seeking Allah's boundless mercy and forgiveness. This standing is a moment of profound humility and submission, where pilgrims symbolically stand before their Lord, acknowledging their dependency and seeking His divine pleasure.  

The Prophet Muhammad (PBUH) emphatically declared: «الْحَجُّ عَرَفَةُ» "Hajj is Arafah.". This statement underscores that the standing at Arafat is the most crucial rite of the entire pilgrimage, without which Hajj is incomplete. The spiritual intensity of this collective standing is unparalleled, as millions of diverse individuals unite in a singular act of devotion, demonstrating the unity and brotherhood of the Muslim Ummah.  

2.3. A Day of Unparalleled Mercy and Forgiveness

The Day of Arafah is uniquely characterized by Allah's immense divine forgiveness and mercy. It is a day when Allah (SWT) descends to the lowest heaven, boasts about His servants to the angels, and grants emancipation from the Hellfire to more people than on any other day. This profound mercy is highlighted in numerous prophetic narrations.  

Hadith (Sahih Muslim 1348): «مَا مِنْ يَوْمٍ أَكْثَرَ مِنْ أَنْ يُعْتِقَ اللَّهُ فِيهِ عَبْدًا مِنَ النَّارِ مِنْ يَوْمِ عَرَفَةَ وَإِنَّهُ لَيَدْنُو ثُمَّ يُبَاهِي بِهِمُ الْمَلاَئِكَةَ فَيَقُولُ مَا أَرَادَ هَؤُلاَءِ» Translation: "There is no day when God sets free more servants from Hell than the Day of 'Arafa. He draws near, then praises them to the angels, saying: What do these want?". This Hadith underscores the extraordinary opportunity for salvation and divine clemency presented on this day.  

The immense virtue of supplication (Du'a) on this day is also emphasized, with the Prophet (PBUH) stating: «خَيْرُ الدُّعَاءِ دُعَاءُ يَوْمِ عَرَفَةَ وَخَيْرُ مَا قُلْتُ أَنَا وَالنَّبِيُّونَ مِنْ قَبْلِي لاَ إِلَهَ إِلاَّ اللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ» Translation: "The best of supplication is the supplication of the Day of `Arafah. And the best of what I and the Prophets before me have said is: None has the right to be worshipped but Allah, Alone, without partner, to Him belongs all that exists, and to Him belongs the Praise, and He is powerful over all things.". This particular supplication encapsulates the essence of Islamic monotheism and reliance on Allah.  

The various facets of Arafah's sacredness are deeply interconnected, forming a cohesive theological narrative. The perfection of religion, as revealed in Quran 5:3, established the complete divine framework for humanity's guidance. The Farewell Sermon then articulated this perfected guidance, providing practical directives for all aspects of life. The climax of Hajj, the wuquf at Arafah, represents the ultimate physical and spiritual embodiment of submission within this perfected faith. The immense forgiveness and freedom from Hellfire are direct manifestations of Allah's mercy, which is intrinsically linked to the completion of His favor. The "best supplication" is the means prescribed to access this mercy. This comprehensive integration implies that the day is a holistic spiritual reset, rooted in the finality and perfection of Allah's message, making it a microcosm of Islamic teachings on submission, repentance, and seeking divine pleasure.  

3. The Virtues and Spiritual Impact of Fasting on the Day of Arafah

3.1. Expiation of Sins

For Muslims not performing Hajj, fasting on the Day of Arafah is a highly recommended Sunnah with an extraordinary promise of forgiveness. The Prophet Muhammad (PBUH) stated: Hadith (Sahih Muslim 1162): «صِيَامُ يَوْمِ عَرَفَةَ أَحْتَسِبُ عَلَى اللَّهِ أَنْ يُكَفِّرَ السَّنَةَ الَّتِي قَبْلَهُ وَالسَّنَةَ الَّتِي بَعْدَهُ» Translation: "Fasting on the Day of Arafah, I hope from Allah, expiates for the sins of the year before and the year after.". This profound statement highlights the immense spiritual reward attainable through this single day of voluntary fasting.  

Scholarly interpretations clarify the scope of this expiation. Imam al-Nawawi, in his commentary on Sahih Muslim, explained that this expiation primarily refers to minor sins. If a person has no minor sins, it is hoped that it will lessen major sins, or elevate their spiritual ranks. Imam al-Nawawi further suggested that Allah may safeguard the fasting person from sinning in the coming year, indicating a protective aspect to this act of worship. This immense reward for a single day of fasting makes it a "golden opportunity" for purification , offering a chance to "wash away two years of sins". 

3.2. Cultivating Piety and Proximity to Allah

Beyond the expiation of sins, fasting on Arafah serves as a powerful means for spiritual growth and drawing closer to Allah. It fosters self-discipline, strengthens self-control, and cultivates patience by abstaining from physical needs. This rigorous spiritual exercise helps believers to gain control over their desires and focus on their spiritual well-being.  

The Quran emphasizes the broader purpose of fasting, connecting it directly to the attainment of God-consciousness: Quran 2:183: «يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ» Translation: "O believers! Fasting is prescribed for you—as it was for those before you—so perhaps you will become mindful ˹of Allah˺.". This verse highlights that fasting is a path to Taqwa (God-consciousness or piety), which is the ultimate goal of all worship.  

The act of fasting on Arafah also instills empathy for the less fortunate, allowing individuals to experience a degree of hunger and thirst, thereby fostering compassion and encouraging charity. It heightens one's sense of gratitude for Allah's blessings, encouraging introspection, reflection on past actions, and a sincere commitment to rectify shortcomings. It promotes a sense of humility and gratitude, purifying the soul and strengthening one's connection with the Divine.  

3.3. Status as a Highly Recommended Sunnah

Fasting on the Day of Arafah is not obligatory but is considered a Sunnah Mu'akkadah (highly emphasized practice) for those not performing Hajj. Its voluntary nature, coupled with its unparalleled rewards, makes it a cherished act of devotion for millions of Muslims seeking to purify their souls and affirm their faith. It is a powerful way to gain blessings and become closer to Allah. All four major madhabs (schools of thought) — Hanafi, Maliki, Shafi'i, and Hanbali — agree on its recommendation for non-pilgrims.  

The Islamic legal framework demonstrates a clear differentiation in fasting rulings for pilgrims versus non-pilgrims. This distinction is not arbitrary or contradictory; rather, it is rooted in the practical and spiritual objectives of the day. The primary purpose of the Day of Arafah for a pilgrim is the physically demanding wuquf (standing) and intense supplication, which requires sustained strength and mental focus. Fasting would deplete this strength, potentially compromising the optimal performance of the most crucial Hajj ritual, as the Prophet (PBUH) stated, "Hajj is Arafah". For non-pilgrims, who are not engaged in these arduous rites, fasting becomes their primary means of participating in the day's unique spiritual blessings, offering an alternative pathway to immense reward and purification. This differentiation exemplifies the Islamic principle of taysir (ease) and the prioritizing of the greater or context-specific act of worship. It ensures that the spirit of the Day of Arafah—seeking forgiveness and drawing closer to Allah—is accessible to all, even if the form of worship differs based on individual circumstances. This approach highlights the wisdom of Islamic law in adapting to human capacity and context to maximize spiritual benefit, ensuring that no one is unduly burdened while still being able to reap the day's blessings.  

4. Jurisprudential Rulings and Scholarly Discourses on Fasting Arafah

4.1. Distinction between Pilgrims and Non-Pilgrims

The consensus among scholars is that pilgrims performing Hajj should generally not fast on the Day of Arafah. The primary reason for this is to conserve strength for the demanding rituals of Hajj, particularly the wuquf (standing) at Arafat, which is the essence of the pilgrimage, and to allow for intense supplication without undue hardship. Fasting could make them "too weak to stand in 'Arafah for du'as," thereby hindering their ability to perform the most critical rite of Hajj.  

The Prophet Muhammad's (PBUH) own practice during his Farewell Hajj serves as a precedent. He himself did not fast on the Day of Arafah during his final pilgrimage. This was confirmed by his companions, including Ibn Umar, who reported that neither the Prophet nor the Rightly Guided Caliphs (Abu Bakr, Umar, Uthman) fasted on this day during Hajj. Hadith (Jami' at-Tirmidhi 751): «حَجَجْتُ مَعَ النَّبِيِّ صلى الله عليه وسلم فَلَمْ يَصُمْهُ وَمَعَ أَبِي بَكْرٍ فَلَمْ يَصُمْهُ وَمَعَ عُمَرَ فَلَمْ يَصُمْهُ وَمَعَ عُثْمَانَ فَلَمْ يَصُمْهُ . وَأَنَا لاَ أَصُومُهُ وَلاَ آمُرُ بِهِ وَلاَ أَنْهَى عَنْهُ .» Translation: "Ibn Umar was asked about fasting (the Day of) Arafah (at Arafat). He said: 'I performed Hajj with the Prophet, and he did not fast it, and with Abu Bakr, and he did not fast it, and with Umar, and he did not fast it, and with Uthman, and he did not fast it. I do no fast it, nor order it nor forbid it.'". Umm Al-Fadl also reported sending milk to the Prophet while he was delivering the sermon at Arafah, which he drank, confirming he was not fasting. These narrations establish a clear Sunnah for pilgrims.  

4.2. Scholarly Views on Fasting for Pilgrims

Most scholars consider it makruh (disliked or reprehensible) for pilgrims to fast on the Day of Arafah. This is a prohibition of recommendation, not obligation, stemming from concern that fasting might weaken the pilgrim and hinder their ability to perform the Hajj rituals, especially the intense supplication at Arafat. Sheikh `Abdel Khaliq Hasan Ash-Shareef explicitly states it is makruh for pilgrims.  

Some scholars, like Imam Ahmad ibn Hanbal and Ishaq, held that if a pilgrim possesses the strength to fast without it hindering their worship, then fasting would be superior. However, the prevailing view, adopted by Imam Malik, Sufyan al-Thawri, and Imam Shafi'i, prefers that pilgrims do not fast. The rationale is that the virtue of standing in Arafah and making du'a is a unique, often once-in-a-lifetime opportunity, which takes precedence over a voluntary fast that can be performed in any other year. This prioritization ensures that the pilgrim maximizes the benefit of their Hajj, which is a foundational pillar of Islam.  

4.3. Determining the Day of Arafah: Local Sighting vs. Makkah Sighting

This is a significant point of ikhtilaf (differing opinions) among Islamic scholars and schools of thought (madhabs). The debate centers on whether Muslims worldwide should fast based on their local sighting of the Dhul Hijjah moon or align with the day the pilgrims stand in Arafah in Makkah.  

Arguments for Adhering to Local Moon Sighting: Proponents argue that the start and end of Ramadan, the two Eids are all determined by local moon sightings or geographical positions. Applying a different standard for Arafah would introduce inconsistency within Islamic practice. As Shaykh Ibn al-Uthaymeen stated, just as daily prayer times vary by location, so do months, implying that lunar months are also determined regionally.   

The Prophet (PBUH) said: «الصَّوْمُ يَوْمَ يَصُومُ النَّاسُ، وَالْفِطْرُ يَوْمَ يُفْطِرُ النَّاسُ، وَالأَضْحَى يَوْمَ يُضَحِّي النَّاسُ» "The fast is the day the people fast, the breaking of the fast is the day the people break their fast, and the sacrifice is the day the people sacrifice.". Imam al-Tirmidhi and other scholars interpret this to mean following the Jama'ah (community) and the majority of people in one's locality. This emphasizes collective observance over individual calculation or distant sighting, promoting community cohesion and avoiding confusion.  

Historically, during his lifetime in Madinah, the Prophet (PBUH) did not dispatch messengers to ascertain the exact time of the pilgrims' standing in Arafah, nor did the Rightly Guided Caliphs, suggesting local observance was the established practice. This historical precedent supports the view of local moon sighting. Prominent scholarly support for this view comes from a significant number of classical and contemporary scholars, including Ibn Abbas, the Shafi'i madhab, Ishaq Ibn Rahawayh, Abdullah Ibn al-Mubarak, Sheikhul Islam Ibn Taymiyyah, Sheikh Ibn al-Uthaymeen, Sheikh Ibn Baz, Mufti Taqi Usmani, and many others. Islam Q&A considers this the "most correct scholarly view".  

Arguments for Following Makkah Sighting: Proponents of this view emphasize that the Day of Arafah is named after the physical location of Arafah, and its virtues are intrinsically tied to the pilgrims' standing there. The Hadith "Hajj is Arafah" is central to this argument, implying a universal connection to the ritual. This perspective advocates for a unified global observance, arguing that Eid al-Adha, unlike Eid al-Fitr, is directly connected to the sacred rites of Hajj and thus should be synchronized worldwide. Dar Al-Ifta of Egypt states it is "impermissible for any of the Islamic countries to determine the day of 'Arafat and the day of 'Eid according to their local crescent sighting that is inconsistent with the sighting of Saudi Arabia," emphasizing the need for global unity based on Makkah's sighting.  

Some scholars draw an analogy to the Takbeerat al-Tashreeq (specific pronouncements of Allah's greatness), whose timings are often linked to the Hajj rituals, suggesting a similar universal application for Arafah fasting. This position is held by some scholars from the Hanafi, Maliki, and Hanbali madhabs, and supported by contemporary bodies like the International Fiqh Council, the Council of Senior Scholars (Saudi Arabia), and Dar Ifta of Egypt.  

The existence of this deep ikhtilaf regarding the determination of the Day of Arafah highlights the complexities of applying Islamic law in a globalized world. The tension arises from the desire for Ummah unity, aiming for one Arafah day for all Muslims, versus the scientific reality of moon visibility varying by geography and the practical need for local adherence. The Prophet's Sunnah provided general principles for lunar month determination, but did not explicitly address global synchronization in a pre-modern context. Modern technology, by making Makkah's timing instantly known, has inadvertently intensified this debate, forcing a re-evaluation of classical interpretations in light of new capabilities. This ongoing discussion underscores the dynamic nature of fiqh and its continuous engagement with evolving realities. It demonstrates how scholars balance textual evidence, logical reasoning, and practical considerations, such as preventing undue hardship and maintaining community cohesion. The prevailing trend towards local sighting reflects an emphasis on taysir (ease) and the principle that religious observances tied to lunar months should be determined by local visibility, akin to daily prayer times. This ikhtilaf is a testament to the richness and adaptability of Islamic jurisprudence, allowing for diverse interpretations without compromising the core tenets of faith.  

5. Other Recommended Acts of Worship on the Day of Arafah

For those not performing Hajj, the Day of Arafah is a holistic opportunity for intensified worship beyond fasting. These acts include:

• Making Abundant Du'a (Supplication): This is considered the most virtuous act on this day, as Allah is closest to His servants and supplications are most likely to be accepted. Muslims are encouraged to spend the day in sincere supplication, especially between Dhuhr (noon) and Maghrib (sunset) prayers, asking for Allah's mercy, forgiveness, guidance, and goodness in this life and the hereafter. The Prophet (PBUH) highlighted the significance of the specific supplication: «لاَ إِلَهَ إِلاَّ اللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ» "None has the right to be worshipped but Allah, Alone, without partner, to Him belongs all that exists, and to Him belongs the Praise, and He is powerful over all things".
• Engaging in Dhikr (Remembrance of Allah): Reciting Tahleel (La ilaha illallah - There is no deity but Allah), Takbeer (Allahu Akbar - Allah is the Greatest), Tahmeed (Alhamdulillah - All praise is due to Allah), and Tasbeeh (SubhanAllah - Glory be to Allah) throughout the day is highly encouraged. This continuous remembrance helps to purify the heart, strengthen one's connection with Allah, and maintain a state of spiritual awareness.
• Seeking Forgiveness (Istighfar): As a day of immense divine forgiveness, Arafah presents a prime opportunity to sincerely repent and seek Allah's pardon for past sins, regardless of their magnitude. This involves introspection, reflecting on one's actions, and renewing commitment to a righteous life.   
• Reading the Quran: Devoting time to reading and reflecting upon the Holy Quran adds depth and meaning to one's worship on this blessed day.   
• Giving Charity (Sadaqah): Giving charity on the Day of Arafah is a means of purifying one's wealth and attaining Allah's pleasure, particularly as it falls within the first ten days of Dhul Hijjah, a period where good deeds are multiplied in reward. This act benefits those in need and demonstrates compassion and social responsibility.   
• Honoring Sunnah Prayers: Focusing on optional (Nafl) prayers with khushooʿ (presence of heart) is also recommended, understanding the profound power of prayer on this day.   

6. Conclusion

The Day of Arafah stands as a cornerstone of Islamic spirituality, marked by profound historical events and unparalleled divine mercy. Its significance is multifaceted, stemming from the completion of Allah's religion, the delivery of the Prophet Muhammad's Farewell Sermon, and its pivotal role as the climax of the Hajj pilgrimage. For Muslims worldwide, it represents a unique annual opportunity for spiritual rejuvenation and a direct pathway to immense forgiveness.

Fasting on this day for non-pilgrims is a highly emphasized Sunnah, promising expiation for two years' worth of sins. This act of devotion transcends mere abstinence, serving as a powerful catalyst for cultivating piety, self-discipline, empathy, and a deeper connection with Allah. The distinction in fasting rulings for pilgrims and non-pilgrims exemplifies the wisdom and flexibility of Islamic jurisprudence, ensuring that the spiritual benefits of the day are accessible to all while accommodating the practical demands of the Hajj. The ongoing scholarly discourse surrounding the moon sighting for Arafah reflects the dynamic nature of fiqh in adapting to modern realities, balancing the desire for global unity with the practicality of local observance. Ultimately, the Day of Arafah is a divine gift, inviting all believers to reflect, repent, and intensify their worship, thereby transforming their lives and drawing closer to their Creator.