The journey of a lifetime is, to a Muslim, the pilgrimage to Makkah. It is unequaled by any other activity or journey anyone can take. This is due to the fact that the whole concept of the journey of pilgrimage is complete dedication to God, and a demonstration of total submission to His will. The climax of this whole journey, characterized by such dedication at every step, is attendance at Arafat, a plain which is around 25 km away from Makkah, where all pilgrims must gather on the 9th of Dul Hijjah. What is more is that the plain of Arafat is outside the Haram area, which means that pilgrims leave Makkah and the Haram area to go to this place outside it, where they fulfill the most important duty of their journey.
To understand the importance of this duty of attendance at Arafat we should remember that the Prophet says: “Pilgrimage is (attendance at) Arafat.” This means that a person who is not present at Arafat on that day, for any reason, is not a pilgrim, even though he fulfills all the other duties of pilgrimage. Hence, even pilgrims who fall ill and need urgent treatment must be present there if they want to complete their pilgrimage. All other duties may be postponed or compensated for, or done by proxy, except attendance at Arafat. You are either at Arafat on that day or you are not a pilgrim. If you miss it, you cannot compensate for it in any way. You simply have missed the pilgrimage.
The journey to Arafat starts on 8th Dul Hijjah, when pilgrims leave Makkah, wearing their consecration, or ihraam garments, heading for Mina, which is roughly half the way to Arafat. Even those who have opted for the tamattu’ method and completed their Umrah, releasing themselves from consecration after that, re-enter into consecration on that day and leave to Mina. They should normally arrive there by midday, and pray there Dhuhr, Asr, Maghrib, Isha and also Fajr on the following day. They shorten every 4-rakaah prayer to two rakaahs only. In Mina, the pilgrims stay this time in preparation for their journey the following day. This stay in Mina a day before Arafat is recommended or a Sunnah, which means that anyone who does not do it, or goes directly to Arafat, does not violate any rule. He is only omitting a Sunnah. Pilgrims are recommended to supplicate and repeat the phrases of talbiyah as they are going to Mina and Arafat. The most frequently repeated form is Labbaika Allahumma labbaik. Labbaika laa shareeka laka labbaik. Innal-hamda wan-nimata laka wal-mulk. Laa shareeka lak. This means: “I respond to your call, my Lord. I respond believing that You have no partner. All praise, blessings and dominion belong solely to You. You have no partners.”
If one wishes to glorify God, or praise Him or express his belief in His oneness, that is perfectly appropriate. The point is that one should say words and phrases indicating one’s belief in God as the Supreme Being, the Creator, who has no partners.
On the following day, i.e. 9 Dul Hijjah, the pilgrims proceed from Mina or Makkah or anywhere else to Arafat. They repeat the same phrases of talbiyah or glorify and praise God. They start after sunrise on that day, or later, trying to reach Arafat by midday or shortly afterward. It should be said that the Day of Arafat is the most sacred day. God looks at the people at Arafat and says to those in heaven: “Look at My servants who have come responding to My call, with disheveled hair and undertaking a difficult journey, coming from every remote corner, praying for My grace when they have not experienced My punishment.” God releases from the Fire on that day more than He releases on any other day. There are numerous Hadiths which clearly indicate that all those who are at Arafat on that day receive God’s forgiveness of all their past sins.
Attendance at Arafat is completed when one is present there, whether awake or asleep, walking, sitting, standing or reclining. It is fulfilled even if a woman is in her period or having postnatal discharge, and even if a man is in the state of ceremonial impurity, or janabah. The time of attendance begins, according to most scholars, at midday on 9 Dul Hijjah and lasts until dawn of the night that follows. However, one needs not be all this time at Arafat. It is sufficient to be there for a short while during this time range, but it is important to combine attendance at day and night there. This means that if one arrives at Arafat after midday, one should stay until after sunset before beginning his return journey. In this way one combines a period of day and a period of night in attending at Arafat. That is the best way. However, if one starts one’s journey late or is delayed on the way and arrives at Arafat after sunset, but before dawn, one is deemed to have completed the essential duty of attending at Arafat. To be present at Arafat for a few minutes before dawn is sufficient to have completed the duty of attendance, but this is for someone who is delayed. The proper way is to combine attendance during the day and after sunset.
Throughout this period pilgrims should busy themselves with talbiyah, glorification and praises of God. Moreover, they supplicate for forgiveness and for any thing they wish, whether it relates to matters of this world or the hereafter. They are guaranteed God’s grace and His answering of their prayers. But the best thing one may say during attendance at Arafat is that indicated by the Prophet who says: “The best supplication is that said at Arafat, and the best I and the prophets before me ever said is, ‘Laa ilaha illa Allah wahdahoo laa shareeka lah. Lahul-mulku walahul-hamd. Wahuwa ala kulli shain qadeer’.” This may be translated as follows: “There is no deity but God, the One who has no partners. To Him belongs all dominion and all praise. He has power over all things.”
It is not recommended for a pilgrim to fast on the day of Arafat. In fact it is much more preferable not to fast, because the Prophet did not fast on that day when he offered the pilgrimage. This is also logical, because a pilgrim is undertaking a difficult journey during which he is supposed to be busy with worship. He should not weaken himself by fasting. Those who are not doing the pilgrimage and staying in their respective towns or villages may fast that day.
Pilgrims offer the two prayers of Dhuhr and Asr combined, one after the other, shortening each of them to two rakaahs only. Even those who live in Makkah do the same. When one leaves after sunset, one does not offer Maghrib prayer at Arafat. He offers it together with Isha at Muzdalifah. Once again, Isha prayer is shortened to two rakaahs, while Maghrib remains the same.
When pilgrims leave Arafat, they walk at a reasonable pace. If they are in buses and other types of vehicle, they should also proceed at a reasonable pace. They must not move at full speed. To do so is improper. They continue with their talbiyah or other glorification and praising of God. They still have a full day ahead of them, with four duties to complete, which are stoning at the Grand Jamrah, shortening their hair or shaving their heads, sacrifice and the tawaf of ifaadhah. All these come after staying the night at Muzdalifah, a plain in between Arafat and Mina.
We have already explained what one should do in Muzdalifah and Mina in order to complete his pilgrimage. We will devote the last article in this series to an explanation of all the duties of pilgrimage and how to proceed about fulfilling them in the proper order.
Arab News Islam 3 February 2003
