The Position of Arafat
The words Arafah and Arafat are both common in Arabic. Arafah, or Arafat, is the name of a vast flat plain that is two miles long and two miles wide. It is surrounded by mountains on three sides in a crescent shape, and its southern side is located on the new Mecca-Hadda-Ta’if ring road. The new Umm al-Qura University city has been established in the Abadiyah valley on the southern side of this road. To the north of Arafat is Mount Saad. From there, Arafat’s boundary stretches westward for another 1,000 meters. From there, it reaches the boundary of Arafat in the south, meeting with Namirah.
Arafat’s Acknowledgement (Aqouf)
It is in this plain that on the 9th of Dhu al-Hijjah, the pilgrims perform the Arafah Aqouf. The Aqouf of Arafah is one of the essential and integral pillars of Hajj.
The distance from the Makkah Mualla to the western border of Arafat, which is adjacent to Makkah, is 21.5 kilometers. At this western border, which marks the beginning of Arafat’s boundary, two pillars have been erected, and additional pillars have been constructed on the remaining three sides of the boundary. Arafat is located 750 feet above sea level. All of Arafat lies outside the sacred area (Haram).
The boundary of Arafat begins where the Haram boundary ends. To the west and southwest of Arafat is a valley named Orana, which is included inside the Haram area. The western boundary of Orana is Muzdalifah. Orana is a vast valley. The eastern half of the current Masjid Namirah was once located inside Orana, while the western half is now part of Arafat. The mosque has no exit door on its western side. If one is situated in the eastern half of the mosque, the Aqouf of Arafah will take place. There are two pillars on the boundary between Arafat and the Haram.
To the east of the pillars is Arafat, and to the west is the Haram.
After delivering the sermon at Masjid Namirah, the Prophet (PBUH) performed the Zuhr and Asr prayers together and, after the sun began to decline, stayed in Arafat for Aqouf.
Allah has mentioned Arafat in the Holy Qur’an. He says:
فَإِذَا أَفَضْتُمْ مِّنْ عَرَفَات – (البقرة: 198)
Translation: “When you depart from Arafat…”
Muslim, Abu Dawood, Ibn Majah, and Imam Ahmad narrate from Jabir ibn Abdullah (RA) that the Prophet (PBUH) said, “I performed the sacrifice here. The sacrifice can be performed anywhere in Mina. You should also sacrifice. I performed the Aqouf here. The whole of Arafat is the place of Aqouf. The whole of Muzdalifah is the place of Aqouf.”
Any place in Arafat where one stands, sits, or lies on the 9th of Dhu al-Hijjah, whether knowingly or unknowingly, will be considered Aqouf. Hazrat Abdur Rahman bin Yamaar Al-Daili narrates, “I was with the Prophet (PBUH) in Arafat when some people from Najd asked, ‘What is Hajj?’ The Prophet (PBUH) replied, ‘Hajj is the Aqouf of Arafah. Whoever reaches Arafat before the dawn of the morning of Muzdalifah will have their Aqouf performed, and their Hajj will be valid.’” (Tirmidhi, Nasai, Ibn Majah, Abu Dawood, Hakim, Baihaqi).
The time for Aqouf is from the afternoon of the 9th of Dhu al-Hijjah, when the sun begins to decline, until the dawn of Muzdalifah. This is the opinion of the Hanafi, Shafi’i, and Maliki schools of thought and most scholars. Because the Prophet (PBUH) and the Rightly Guided Caliphs all began their Aqouf after the sun began to decline. According to Imam Ahmad, the time for Aqouf in Arafat is from the Fajr of the 9th of Dhu al-Hijjah until the Fajr of the day of sacrifice in Muzdalifah. Whether one performs the Tawaf during the day or night in Arafat, the Hajj will be valid. This has been narrated by Nasai, Tirmidhi, Abu Dawood, Ibn Majah, Ahmad, and Baihaqi from Modarres At-Tai, where the Prophet (PBUH) said, “Whoever prays Fajr with us in Muzdalifah, performs Aqouf until we set out for Mina, and has performed Aqouf in Arafat at any time during the day or night, his Hajj is complete.” Tirmidhi deemed this hadith as Hasan. Apart from Imam Ahmad, all the other Imams gave preference to the Prophet’s (PBUH) action over his words, as he himself performed the Aqouf after the sun had declined. This is why it is considered the first time for Aqouf.
There is no disagreement among scholars regarding the last time for Aqouf. The disagreement lies only in when the time for Aqouf begins. The wisdom behind the Aqouf of Arafat is that pilgrims arrive in Arafat with the fear of Allah, hoping for His mercy. They may either be accepted or deprived. On this great day, they will remember the day of judgment, as this is a small representation of the day of judgment. On the Day of Judgment, many people will be fortunate, while others will not. In this gathering of the Muslim world, Muslims highlight the example of world brotherhood, and their Imam or leader delivers a speech about the ultimate success in the Hereafter. In light of this, they may also benefit more in both this world and the Hereafter.
The Virtue of Arafat
Being in Arafat is most beloved to Allah. It is narrated from Muslim, Nasai, Ibn Majah, and Baihaqi that Hazrat Aisha (RA) reported that the Prophet (PBUH) said, “On no other day does Allah free more people from the fire than on the day of Arafat. On this day, Allah draws near; He boasts to the angels and says, ‘What do My servants want?'”
Muwatta and Hakim narrated from Hazrat Abu Darda (RA) that the Prophet (PBUH) said: “On the day of Arafat, Allah’s mercy descends, and great sins of the servants are forgiven. On this day, the devil is seen to be most humiliated, despondent, and angry, just as he was seen on the day of the Battle of Badr.” When asked, “O Messenger of Allah! Was the devil upset on the day of Badr?” the Prophet (PBUH) replied, “Yes, for he saw that Jibril (AS) was leading the angels.”
Regarding the virtue of Arafat, Hazrat Jabir (RA) narrates from the Prophet (PBUH), who said: “There are no days better than the first ten days of Dhu al-Hijjah.” A man asked, “O Messenger of Allah! Are these days better, or is the jihad in Allah’s path equally great?” The Prophet (PBUH) replied, “These days are better than jihad in Allah’s path.” There is no day greater in the sight of Allah than the Day of Arafat.
On this day, Allah descends to the first heaven and boasts to the angels about the residents of the earth. He says, “Look at My servants who have come to Me, dusty and sunburned, from every corner of the world, seeking My mercy while they have not seen My punishment.” No other day sees as many people being freed from the Fire as the Day of Arafat. (Bayzar, Abu Ya’la, Ibn Khuzaymah, and Ibn Hibban).
However, Ibn Khuzaymah narrates in more detail that Allah says to the angels, “I make you witnesses that I have forgiven them.” The angels then reply, “But such and such person has sins.” Allah responds, “I have forgiven them.”
Ibn Majah and Baihaqi narrate from Abdullah bin Kenanah bin Abbas bin Mirdas that his father narrated from his grandfather Abbas, saying that in the afternoon of the Day of Arafat, the Prophet (PBUH) prayed for the forgiveness of his Ummah. Allah accepted his prayer but said, “I will not forgive the oppressors, but I will take the rights of the oppressed from them.” The Prophet (PBUH) prayed again in Muzdalifah that night, and his prayer was accepted. He smiled. Hazrat Abu Bakr and Umar (RA) said, “O Messenger of Allah! May our mothers and fathers be sacrificed for you; this is not a time to smile.” The Prophet (PBUH) replied, “I smiled when I saw the devil throwing dust on his head, knowing that my prayer was accepted and my Ummah’s sins forgiven. This is why I smiled.” Baihaqi reports that many similar hadiths are mentioned in the book “Kitab al-Ba’th.”
Ibn Mubarak narrates with a sound chain from Hazrat Anas (RA) that the Prophet (PBUH), at sunset on the Day of Arafat, called Hazrat Bilal (RA) and said, “O Bilal, tell the people to be silent and listen.” The people became silent, and the Prophet (PBUH) said, “Just now, Jibril came to me and delivered Allah’s greeting, saying that Allah has forgiven the sins of those standing in Arafat and in Muzdalifah.” Hazrat Umar (RA) then asked, “O Messenger of Allah! Is this forgiveness limited to us?” The Prophet (PBUH) replied, “This forgiveness is for you and for everyone who will come until the Day of Judgment.” Hazrat Umar (RA) then said, “The mercy of Allah is abundant, and it brings happiness.”
Bazzar, Tabrani, and Ibn Hibban narrate from Hazrat Abdullah bin Umar (RA) a long hadith, part of which says: The Prophet (PBUH) said, “At the time of your stay in Arafat, Allah descends to the heavens and boasts to the angels, saying, ‘Look at My servants who have come from the corners of the earth, covered in dust. If their sins were like the foam of the sea or raindrops, I would forgive them all. You may return and tell the ones you interceded for that I have forgiven them.'”
The Messenger of Allah (PBUH) further said:
أعظم الناس ذنبًا من وقف بعرفة فظن أن الله لم يغفر لهله
Translation: The person who is the greatest sinner is the one who stands at the plains of Arafat during Hajj and believes that Allah has not forgiven him.
This is the declaration of forgiveness, mercy, and reward on the Day of Arafat. If sins are not forgiven at Arafat, where else can there be a better place for the forgiveness of sins? Therefore, one must strive to make the most of the position at Arafat and truly benefit from it. The main lesson of Arafat is contained in the farewell sermon of the Messenger of Allah (PBUH) during his Hajj.
On the day of Arafat, it is Sunnah for pilgrims to take a bath and stand near Jabal al-Rahmah. However, climbing the mountain is not Sunnah. One should pray facing the Qibla behind the mountain, recite Takbeer and Tahleel, and praise Allah. It is better to recite the Talbiyah frequently. On this day, it is important to do abundant tawbah and istighfar. The Messenger of Allah (PBUH) prayed to Allah facing the Qibla while keeping Jabal al-Rahmah on his right.
The Farewell Sermon of the Messenger of Allah (PBUH) at Arafat
The farewell sermon that the Messenger of Allah (PBUH) gave at the plains of Arafat during his final Hajj is a liberation document for the welfare of humanity, which had lost its way. This is narrated in Sahih Muslim, Abu Dawood, and Ibn Majah from Hazrat Jaber bin Abdullah. On the day of Arafat, the Messenger of Allah (PBUH) said, “Your blood and your wealth are as sacred and inviolable as this sacred day, this sacred month, and this sacred city. Know that all the practices of the age of ignorance (Jahiliyyah) are beneath my feet, and all of them are abolished. The blood money of Jahiliyyah is abolished. I hereby declare the abolition of the blood money of Ibn Rabi’ah bin Harith bin Abdul Muttalib, who was a foster child of the Banu Sa’ad tribe. He was killed by the people of the Huzail tribe. The usury (Riba) of Jahiliyyah is also abolished, and I hereby declare the first cancellation of the usury owed by Abbas bin Abdul Muttalib. All of it is abolished. Fear Allah concerning women. You have taken them under Allah’s protection and have made their private parts lawful through Allah’s permission. Your rights over them are that you should not allow anyone whom you do not approve of to sleep in your beds. If they do so, then punish them but do not harm them. Remember, it is your responsibility to provide for them justly. I leave behind two things for you. As long as you hold on to these two things, you will never go astray: Allah’s Book and my Sunnah.” When asked about his responsibility, the people responded, “We testify that you have conveyed your message and given sincere advice.” He then raised his finger to the sky and said, “O Allah, You are my witness! O Allah, You are my witness! O Allah, You are my witness!”
Lessons from Arafat
In his farewell sermon at Arafat, the Messenger of Allah (PBUH) emphasized five main issues. If these issues are not clear to us, we will not be able to achieve the desired benefits of standing at Arafat.
Firstly, he spoke about the safety of life and property. Are we able to ensure the safety of each other’s lives and property? Is killing people, shooting them, and stripping them of their honor not against the teachings of the Messenger of Allah (PBUH)? In our society, there is no guarantee of freedom of speech and individual rights. Theft, robbery, and banditry have become common occurrences. This is the condition in Muslim countries. Even non-Muslim countries are not free from insecurity concerning life and property. Additionally, this humanitarian principle is trampled upon further through wars and conflicts.
Secondly, the Messenger of Allah (PBUH) declared that all practices of Jahiliyyah are abolished. If we look at our society from Arafat, can we not see that the practices, laws, and environment of Jahiliyyah are still prevalent? In the same way as the Jahiliyyah period, we see indecency, shamelessness, immoral dancing and singing, novels, fighting, hatred, ignorance, illiteracy, and barbarity prevailing in our society. In fact, our current state of Jahiliyyah is even worse than the former one. Obscene films, newspapers, and inappropriate programs on radio and television surpass the immorality of the Jahiliyyah period.
Thirdly, the Messenger of Allah (PBUH) declared interest (usury), the main instrument of an un-Islamic economy, to be forbidden. The establishment of an Islamic economy in any society is impossible without the laws of the Qur’an and Hadith. Have we been able to eradicate interest from our society, state, banks, insurance, business, and both public and private sectors? If we have not done so, then what benefit is there in standing at Arafat? Without taking the lessons of Arafat to heart, what is the purpose of returning from Arafat empty-handed?
Fourthly, the Messenger of Allah (PBUH) spoke about women’s rights. In our society, women are deprived of their rightful dignity and rights. We are denying them the rights Islam has granted them. We do not provide them with proper education or healthcare. We do not give them the inheritance they are entitled to, and we do not take care of our female relatives. We are also not attentive to their dower (mahr). These are serious injustices and unlawful acts. The Messenger of Allah (PBUH) ordered us to fear Allah in relation to their rights.
Fifthly, the Messenger of Allah (PBUH) commanded us to hold on to the Qur’an and Hadith, stating that as long as we follow these two, we will never go astray.
By abandoning these two, anyone will become misguided and lost. Our society and citizens are following ideologies and philosophies created by humans, rather than the Qur’an and the Hadith of the Messenger of Allah (PBUH). All these are incorrect and misguided, and their only consequences are various forms of punishment and torment in this world and the severe punishment of Hell in the Hereafter. The Qur’an says, “Indeed, the religion in the sight of Allah is Islam.” (Aali ‘Imran, 19).
Any ideology or belief system other than Islam is, in the view of Islam, Jahiliyyah. The lesson from Arafat for a pilgrim is to accept Islam as a complete way of life and reject human-made ideologies such as socialism, communism, capitalism, nationalism, and secularism. One must struggle to establish Islam in society and eliminate these false ideologies, following the example of the Messenger of Allah (PBUH).
The last verse of the Qur’an was revealed at the plains of Arafat on the day of his farewell Hajj. No new verses were revealed after that.
The last verse revealed at Arafat is:
اليوم أكملتُ لكم دينكم وأتممتُ عليكم نعمتي ورَضيتُ لكم.
الإسلام دينًا – (المائدة – ٩)
Translation: “This day I have perfected for you your religion and completed My favor upon you and have chosen for you Islam as your religion.” (Al-Ma’idah, 9)
This verse clearly states that Islam is a complete way of life. This means that it contains all the necessary laws and principles for every aspect of human life. Therefore, a Muslim must reject all systems that oppose Islam and follow the laws of Allah and His Messenger (PBUH) in all areas of life—personal, social, political, economic, etc. In the global movement to establish Islam, a pilgrim is a soldier of Allah. Since this verse was revealed at Arafat, it is the duty of the pilgrims present there to understand and implement this verse better than anyone else.
After leaving Arafat, neither the Messenger of Allah (PBUH) nor his companions abandoned their responsibility of establishing the religion and inviting others to it. On the contrary, they continued with even greater enthusiasm and energy, continuing their mission to spread Islam. After Arafat, they did not think, “Our sins have been forgiven; now we can rest, and there is no need to continue our call to Islam.” On the contrary, they believed that after Arafat, they had been given even more responsibility, and they did not hesitate to fulfill that responsibility.
Our salvation lies in following the example of the Messenger of Allah (PBUH) and his companions. Therefore, just as in other matters, we must adopt the teachings of the Messenger of Allah (PBUH) and his companions in order to make our Hajj and related acts of worship successful.
The Dua of the Day of Arafat
Malik and Baihaqi narrated from Talhah bin Abdullah bin Quraish, who said that the Messenger of Allah (PBUH) said:
أَفْضَلُ الدُّعَاءِ دُعَاءُ يَوْمٍ عَرَفَةَ، وَأَفْضَلُ مَا قُلْتُ أَنَا وَالنَّبِيُّونَ مِنْ (1) قَبْلِي: لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لأَشَرِيكَ لَهُ.
Translation: The best supplication is the supplication on the Day of Arafat, and the best thing that I and the prophets before me have said is: “There is no deity but Allah, Alone, with no partner.”
Imam Tirmidhi has further narrated this supplication as:
لا إله إلا اللهُ وَحْدَهُ لا شَريكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى (3) كُلَّ شَيْءٍ قَدِيرٌ.
Translation: “There is no deity but Allah, Alone, with no partner. His is the dominion, and His is the praise, and He is powerful over everything.”
Hazrat Amr bin Shu’ayb narrated from his grandfather that on the Day of Arafat, the Messenger of Allah (PBUH) would recite the above supplication frequently. Hazrat Zubayr bin Awwam (RA) narrated that he heard the Messenger of Allah (PBUH) reciting the following verse on the Day of Arafat:
شهد الله أنَّهُ لا إله إلا هُوَ، والمَلائِكَةُ، وأُولُو الْعِلْمِ قَائِمًا (٥) بالقسط، لا إلهَ إلا هُوَ الْعَزِيزُ الْحَكِيمُ.
Translation: “Allah bears witness that there is no deity except Him, and so do the angels and those endowed with knowledge, standing firm for justice. There is no deity except Him, the Almighty, the Wise.”
He would recite this verse and say, “O Lord, I too bear witness to this.”
It is narrated from Hazrat Ali (RA) that he said, The Messenger of Allah (SAW) said, The best supplication that I and my previous Prophets have made is like the above supplication. However, he added a little at the end:
اللَّهُمَّ اجْعَلْ فِي بَصَرِي نُورًا وَفِي سَمْعِي نُورًا وَفِي قَلْبِي نُورًا (8) اللهم اشرح لي صدري ويسر لي أمري – اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ وسواس الصدر وشَتَاتِ الأَمْرِ وَشَرِّ فِتْنَةِ الْقَبْرِ وَشَرِّ مَا يَلِجُ فِي اللَّيْلِ وَشَرِّ مَا يَلِجُ فِي النَّهَارِ وَشَرِّمَا تَهِبُّ بِهِ الرِّيَاحُ وَشَرِّبُوَائِقَ الدَّهْرِ. (بيهقی)
Translation: O Allah! Grant light (noor) in my sight, grant light in my hearing, and grant light in my heart. O Allah! Expand my chest and make my affairs easy. O Allah! I seek refuge with You from the whispers of the heart, the confusion of my affairs, the punishment of the grave, the evil of the night and the day, the evil of the winds, and the harm of the destructive miseries of time.
Hazrat Ali (RA) said the Messenger of Allah (SAW) would often recite the following supplication on the plain of Arafat:
اللَّهُمَّ لَكَ الْحَمْدُ كَالَّذِي نَقُولُ وَخَيْرًا مِّمَّا نَقُولُ اللَّهُمَّ لَكَ (1) صلاتي ونسكي وَمَحْيَايَ وَمَمَاتِي وَالَيْكَ مَا بِي وَلَكَ رَبِّ تُراثي اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عَذَابِ الْقَبْرِ وَوَسْوَةِ الصَّدْرِ وَشْتَاتِ الْأَمْرِ اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ شَرِّ مَا تَهب به الريح – (الترمذي)
Translation: O Allah! All praise is for You, as we say, and better than what we say. O Allah! To You belong my prayer, my sacrifice, my life, and my death. To You is my return, and for You, O my Lord, is my inheritance. O Allah! I seek refuge with You from the punishment of the grave, from the whispers of the heart, and from the confusion of my affairs. O Allah! I seek refuge with You from the evil that the wind carries.
It is narrated from Hazrat Umar bin Khattab (RA) that the Messenger of Allah (SAW) said. Allah says:
مَنْ شَغَلَهُ ذِكْر عَنْ مَسْأَلَتي أَعْطَيْتُهُ أَفْضَلَ مَا أَعْطَى السَّائِلِينَ – (6) (اخرجه ابوذر)
Translation: “The one whose remembrance of Me distracts him from asking Me, I will give him better than what I give to those who ask.”
Hazrat Ali (RA) said, I will not miss the opportunity of being on Arafat, because on this day many of Allah’s servants will be freed. No other day has so many people being freed from the fire of Hell as the day of Arafat. Therefore, the following supplication should be recited more and more:
اللَّهُمَّ اعْتِقْ رَقَبَتِي مِنَ النَّارِ وَأَوْسِعْ لِي مِنْ الرِّزْقِ الْحَلَالِ (۹) واصْرِفْ عَنِّي فَسَقَةَ الْجِنِّ وَالانْسِ.
Translation: O Allah! Free my neck from the fire of Hell. Expand for me lawful sustenance and keep away from me the evil of the rebellious jinn and mankind.
He said, Today this will be my regular supplication. (Musirul Gharam)
It is narrated from Hazrat Ibn Umar that he would say “Allahu Akbar” three times and then say once:
لا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لا شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ – (1)
Translation: There is no god but Allah; He is One and has no partner; to Him belongs the dominion, and to Him belongs the praise.
Then he would say three times:
اللهم اهدني بالهدى واعصمني بالتقوى في الآخرة والأولى – (۵)
Translation: O Allah! Guide me with guidance and protect me with taqwa in this world and the hereafter.
Then, after reciting Surah Al-Fatiha, he would remain silent for a while. Afterward, he would recite the same supplications. In the end, he would recite:
(۱۰)
اللَّهُمَّ اجْعَلْ حَجًا مُبْرُورًا وذَنْبًا مَغْفُورًا.
Translation: O Allah, accept my Hajj and forgive my sins.
It is narrated from Hazrat Ibn Abbas (RA) that the Messenger of Allah (SAW) recited the following supplication on the plain of Arafat:
اللَّهُم إِنَّكَ تَسْمَعُ كَلامِي وَتَرَى مَكَانِى وَتَعْلَمُ سِرَى وَعَلَانِيَتِي ((د) وَلا يَخْفَى عَلَيْكَ شَيْءٌ مِّنْ أَمْرِى أَنَا الْبَائِسُ الْفَقِيرُ الْمُسْتَغِيتُ مُستَجيرُ الوَجَلُ الْمُشْفِقُ الْمُعْتَرِفُ بذَنْبِهِ أَسْأَلُكَ مَسالَةَ الْمِسْكِينِ وابتهل اليك ابْتِهَالَ المُذنب الذليل وَادْعُوكَ دُعَاءَ الْخَائِفِ الضرير مَنْ خَضَعَتْ لَكَ رَقَبَتُهُ وَفَاضَتْ لَكَ عَبْرَتُهُ وَذَلَّ لَكَ خَدُّهُ وَرغمَ لَكَ انْفُهُ اللهُم لَا تَجْعَلْنِي بِدُعَائِكَ رَبِّ شَقِيًّا وَكُنْ بِي رَؤُفًا رَّحِيمًا يا خَيْرَ الْمَسْؤُ لِينَ وَيَا خَيْرَ الْمُعْطِينَ – ( اخرجه ابوذر )
Translation: O Allah! You hear my words, you see my location, and you know my inner and outer being. Nothing of my affair is hidden from You. I am the wretched, the poor, the one seeking help, the one seeking refuge, the fearful, the compassionate, the one confessing his sin. I ask You as a poor person asks, and I beg You as a sinful, humble person begs, and I call upon You as a fearful, blind person calls. My neck is humbled to You, my tears flow for You, my cheek is bowed to You, and my nose is in the dust for You. O Allah! Do not make me unfortunate in Your supplication, and be merciful and compassionate to me. O Best of those who are asked and O Best of those who give!
It is narrated from Hazrat Ali and Abdullah bin Masud (RA) that they both said: The Messenger of Allah (SAW) said, there is no better supplication or act than the following in Arafat. Allah will first turn His attention to that person who, facing the Qibla, raises his hands and recites the Talbiya and Takbir three times and recites this supplication 100 times:
لا إِلَهَ إِلَّا اللهُ وَحْدَهُ لأَشَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ يُحْيِي (2) وَيُمِيتُ بيده الخَيْرَ.
Translation: There is no god but Allah; He is One and has no partner; to Him belongs the dominion, and to Him belongs the praise. He gives life and causes death. All goodness is in His hands.
Then he will recite the following supplication 100 times:
لَأَحُولَ وَلَاقُوَّةَ إِلا بِاللهِ العَلَّى العَظِيمِ أَشْهَدُ أَنَّ اللَّهَ عَلَى كُلِّ (20) شَيْءٍ قَدِيرٌ وَأَنَّ اللَّهَ قَدْ أَحَاطَ بِكُلِّ شَيْءٍ عِلْمًا.
Translation: There is no power and no strength except with Allah, the Most High, the Most Great. I testify that Allah is capable of all things and that Allah encompasses all knowledge.
Then, he will recite three times:
أَعُوذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّحِيمِ أَنَّ اللَّهَ هُوَ السَّمِيعُ الْعَلِيمِ – (28)
Translation: I seek refuge with Allah from the accursed Satan. Indeed, Allah is the All-Hearing, the All-Knowing.
Then, recite “Bismillah,” and after that, recite Surah Al-Fatiha three times, and end by saying “Ameen.”. Then, recite Surah Ikhlas 100 times with “Bismillah.”. Afterward, recite the following Salawat on the Messenger of Allah (SAW) 100 times:
صلى اللهُ وَمَلَائِكَتُهُ عَلَى النَّبِي الأُمِّيِّ وَعَلَى الهِ وَعَلَيْهِ (2) وَرَحْمَةُ الله وبركاته. السلام وَرَحْمَة.
Translation: Allah and His angels send blessings upon the unlettered Prophet, upon his family, and upon him. May the peace, mercy, and blessings of Allah be upon him.
Then, make supplications for yourself, for your parents, for your relatives, and for all the believing men and women. After finishing the supplication, recite the first part of the hadith three times (in this place, there is no better supplication or act), and when the evening comes, Allah will boast to His angels, saying, “Look at My servant who, facing the Qibla, has proclaimed My Takbir, Talbiya, Tasbih, Tahleel, and Hamd, recited My beloved Surahs, and sent blessings upon My Prophet. I bear witness to you that I have accepted his deeds, made his reward obligatory upon Me, forgiven his sins, and counted him among those who intercede.” And if he is included among the people of Arafat who are worthy of intercession, then this too will be granted.
It is narrated from Abdullah bin Masud (RA) that he said the Messenger of Allah (SAW) said if a servant recites the following 10 phrases 1,000 times during the night of Arafat and asks Allah for something, He will grant whatever is asked except for the one who has severed family ties or is a notorious sinner. These phrases are:
(۱) سُبْحَانَ الَّذِي فِي السَّمَاءِ عَرْشُهُ (۲) سُبْحَانَ الَّذِي فِي (عاد) الْأَرْضِ مَوْطِنُهُ (۳) سُبْحَانَ الَّذِي فِي الْبَحْرِ سَبِيلُهُ (٤) سُبْحَانَ الَّذِي فِي النَّارِ سُلْطَانُهَ (٥) سُبْحَانَ الَّذِي فِي الْجَنَّةِ رَحْمَتُهَ (۶) سُبْحَانَ الَّذِي فِي الْقَبْرِ قَضَاؤُهَ (۷) سُبْحَانَ الَّذِي رَفَعَ السَّمَاءَ (۸) سُبْحَانَ الَّذِي وَضَعَ الْأَرْضَ (۹) سُبْحَانَ الَّذِي لَا مَنْجَى وَلَا مَلْجَا مِنْهُ الا اليه (1) سُبْحَانَ الَّذِي فِي الْقُرْآنِ وَحْيُهُ.
Translation: Glory be to the One Whose throne is in the sky. Glory be to the One Whose resting place is on earth. Glory be to the One Whose path is in the sea. Glory be to the One Whose authority is in the fire. Glory be to the One Whose mercy is in Paradise. Glory be to the One Whose decree is in the grave. Glory be to the One Who raised the sky. Glory be to the One Who placed the earth. Glory be to the One from Whom there is no escape, no refuge except to Him. Glory be to the One Whose revelation is in the Qur’an.
Imam Shafi’i said the supplication of Arafat is the best supplication. Therefore, one should cry and pray a lot on that day. Supplications are accepted, and Allah gathers His best servants there. Whoever does not have Allah’s favor among His close ones is truly unfortunate. However, if engaged in permissible acts, there will be no sin. It is better to engage in righteous deeds and earn reward
