Gathering in the Masjid on Arafat

Q: What is “taʿrīf” on the evening of ʿArafah in the lands outside of ḥajj?

A: The jurists mention that there is no harm in gathering on the evening of the Day of ʿArafah in the various cities and lands for duʿāʾ, dhikr, and remembrance of Allāh, so long as this is done without talbiyah. This practice became known as al-taʿrīf.

Imām Aḥmad explicitly permitted it and said: “It is only duʿāʾ and remembrance of Allāh.”

When he was asked whether he personally practiced it, he replied: “No.”

It is mentioned that the earliest known individuals to practice this gathering were Ibn ʿAbbās and ʿAmr ibn Ḥurayth (may Allah be please with them).

A narration is also related from al-Qāsim ibn Muḥammad that ʿĀʾishah رضي الله عنها would prepare them on the Day of ʿArafah, and when evening approached she would send them to the masjid.

The jurists and later commentators also clarified an important distinction regarding this issue. The permissibility of gathering in the local masājid for duʿāʾ and dhikr on the evening of ʿArafah differs from gatherings centered around specifically designated locations, graves, or sites believed to carry special virtue resembling ʿArafāt itself. Such places are intentionally sought out as particular locations, whereas the masjid is sought because it belongs to the general category of masājid, which the Sharīʿah itself legislated visiting and praying within. The objective is therefore not attachment to a particular patch of land, but rather gathering within one of the houses of Allāh for worship, remembrance, and supplication.

These gatherings were therefore viewed by some of the early Muslims as permissible occasions for duʿāʾ, dhikr, reflection, and seeking nearness to Allāh during one of the greatest days of the year, while remaining distinct from the actual rites of ḥajj and without imitating the talbiyah of the pilgrims.

Sources: Sharḥ Muntahā al-Irādāt, Kashshāf al-Qināʿ, Maṭālib Ūlī al-Nuhā, Ḥāshiyat al-Khalwatī ʿalā Muntahā al-Irādāt.