Written by Abu Muadh Taqweem Aslam
بسم الله الرحمن الرحيم
The following is paraphrased from the speech of Shaikh Mohammad Amaan al-Jaamy رحمه الله تعالى regarding the issue of Mount Rahma and the common belief that the mountain must be climbed on the day of ‘Arafah.
“So it is upon the Pilgrims to avoid climbing the mountain and crowding around it so their precious time is not wasted in that which does not benefit them, rather in it is harm [i.e. wasted time in attempting to get to it and climb it as well as the crowding etc when that time should be used in supplication], instead it is correct for the Pilgrims to spread out across ‘Arafah as they please without specifying a particular location”.
The Shaikh then goes on to mention the names of Mount Rahma:
“They have mentioned several names for this mountain:
1- “Mount Rahma” [Mount Mercy] and this is the most famous of the names and possibly the most recent one.
2- “Mount Supplication” [Mount Du’a]
3- “Al-Qurain” as some of the commoners refer to it as.
4- “Ilaal” and that is from one of the oldest names of it.
I have attempted to discover the reasoning behind it being called “Mount Rahma” and I checked various resources and asked various People of Knowledge, however I did not find a sufficiently satisfying answer, and so I leave the issue as a matter of research. However, I do feel some discomfort with this name, since mercy is not restricted to the mountain and the one who claims that must bring forth his evidence. Similarly, supplication on that day is not specific to the mountain, rather Mount Rahma is like any other part of ‘Arafah in that regard. The mercy of Allah and His freeing of slaves from the Fire is general to all individuals wherever they stand within ‘Arafah on that day.
The reason why I researched this issue is because of what we have witnessed ourselves from some Pilgrims in terms of actions that are resembling the acts of Jaahiliyyah [ignorance]…in fact for many Pilgrims the idea amongst them has become that the point of ‘Arafah is actually to have to climb the mountain. That is since many have mistakenly understood that the name “Mount Rahma” must indicate that the mercy of Allah only descends upon the Mount on that day.”
Translator’s note: A fine example of why success lies within the Sunnah and not in opposing it, consider how many hours of the blessed day of ‘Arafah are put to waste pushing through crowds and making an attempt to climb the mountain, as well the fatigue that arises from such activity possibly impacting upon the remainder of the Hajj rites, all of which diverts the servant from supplication and indeed vastly reduces the available time on that Day before sunset, Allahul Musta’an.
Source : http://salaficentre.com/2012/10/rulings-regarding-the-slaughtering-sh-ibn-baz-and-sh-ibn-ul-uthaymeen/
Fasting on Arafah for Different Moon Sighting Countries
As we in India are keen to fast on the day of ‘Arafah, but the Hijri date in India is different from the date in Saudi: when the date in India is the 8th of the month, it is the 9th in Saudi. Should I fast on the 8th – which is the 9th in Saudi – or should I fast according to the date in India?
Source : Muhammad al-Saalih al-‘Uthaymeen ,Majmoo’ al-Fataawa
These are the type of question arrive every time when Ramadan comes or the day of Arafah comes Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: what if the day of ‘Arafah is different because of the moon being sighted at different times in different countries? Should we fast according to the moon sighting in the country where we are or according to the moon sighting in al-Haramayn (the two Holy Sanctuaries)?
He replied: This is based on a difference of opinion among the scholars: Is there only one moon sighting for the whole world or does it vary according to when the moon rises in different places?
The correct view is that it varies according to when the moon rises in different places. For example, if the moon is sighted in Makkah, and today is the ninth, and it is sighted elsewhere one day before Makkah, and the day of ‘Arafah in Makkah is the tenth for them, it is not permissible for them to fast on this day because it is Eid. Similarly if it so happens that they sight the moon after Makkah, and the 9th in Makkah is the 8th for them, then they should fast the day that is the 9th for them, which is the 10th in Makkah. This is the correct view, because the Prophet (peace and blessings of Allaah be upon him) said: “When you see it (the new moon) fast and when you see it break your fast.” Those who did not see the moon in their own location have not seen it. Just as people are unanimously agreed that the times for dawn and sunset vary according to their own location, so too the months are also worked out by location, just like the daily timings. Majmoo’ al-Fataawa, 20.
And he (may Allaah have mercy on him) was asked about some people who worked in the Saudi embassy in a foreign country, who said that they were having a problem concerning the fast of Ramadaan and the fast on the day of ‘Arafah. The brothers there had split into three groups:
One group said: we will fast with Saudi and break the fast with Saudi.
Another group said: we will fast with the country where we are living and break the fast with them.
The last group said: we will fast Ramadaan with the country where we are living, but we will fast the day of ‘Arafah with Saudi.
They asked the Shaykh to provide them with a detailed answer concerning the Ramadaan fast and fasting the day of ‘Arafah, whilst noting that for the past five years, in the country where they were living neither Ramadaan nor the day of ‘Arafah had been observed on the same days as in Saudi; their Ramadaan started one or two days after it had been announced in Saudi, and sometimes three days after.
In the name of Allaah, the Most Gracious, the Most Merciful
The scholars (may Allaah have mercy on them) differed concerning the issue when the moon is sighted in one part of the Muslim world and not in another: do all the Muslims have to act on the basis of that, or only those who sighted it and the people who live in the same region, or only those who sighted it and the people who live under the same government? There are many different points of view.
The most correct view is that the matter should be referred to those who have knowledge of it. If the moon rises at the same point for two countries they become like one country, so if it is sighted in one of them that ruling applies to the other. But if the rising points differ, then each country has its own ruling. This is the view favoured by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him); this is the apparent meaning of the texts of the Qur’aan and Sunnah and what is implied by analogy.
In the Qur’aan it says (interpretation of the meaning):
“So whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe Sawm (fasts) that month, and whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasts) must be made up] from other days. Allaah intends for you ease, and He does not want to make things difficult for you. (He wants that you) must complete the same number (of days), and that you must magnify Allaah [i.e. to say Takbeer (Allaahu Akbar: Allaah is the Most Great)] for having guided you so that you may be grateful to Him” [al-Baqarah 2:185]
What is implied by this verse is that whoever does not see it is not obliged to fast.
In the Sunnah, the Prophet (peace and blessings of Allaah be upon him) said: “When you see it (the new moon) then fast, and when you see it, break your fast.” What is implied by this hadeeth is that if we did not see it we are not obliged to fast or to break the fast.
With regard to analogy, the times for starting and ending the fast each day should be worked out in each country on its own, according to the local times of sunrise and sunset. This is a point on which there is scholarly consensus. So you see the people in east Asia starting their fast before the people of west Asia, and breaking their fast before them, because dawn breaks for the former before the latter, and the sun sets for the former before the latter.
Once this is established with regard to the times for starting and ending the daily fast, it also applies to the start and end of the monthly fast. There is no difference between them.
But if many regions come under the same government, and the ruler gives the command for the fast to start or end, then his command must be followed, because this is a matter of scholarly dispute but the command of the ruler dispels that dispute.
Based on the above, you should fast and break your fast along with the people of the country where you are living, whether that is in accordance with your country of origin or not. Similarly on the day of ‘Arafah you should follow the country where you are living.
by Muhammad al-Saalih al-‘Uthaymeen, 28/8/1420 AH. Majmoo’ al-Fataawa, 19.
Fasting on the day of Arafah is an expiation for two years. :
The ninth day of Dhul-Hijjah is the day of ’Arafah, since it is on this day that the pilgrims gather at the mountain plain of ’Arafah, praying and supplicating to their Lord. It is mustahabb (highly recommended) for those who are not pilgrims to fast on this day, since the Prophet (sallallaahu ’alayhi wa sallam) was asked about fasting on the day of ’Arafah, so he said, “It expiates the sins (Minor) of the past year and the coming year.” [Muslim (no. 1162)]
Imaam at-Tirmidhee (d.275H) – rahimahullaah – said, “The People of Knowledge consider it recommended to fast on the day of ’Arafah, except for those at ’Arafah.” [Muslim (no. 1348)] [ Source: The Month of Dhul-Hijjah - Al-Istiqaamah Magazine, Issue No.6 ]
Allah frees slaves from the fire on Arafat more than any other day
Likewise, the Prophet (sallallaahu ’alayhi wa sallam) said, ‘There is no day on which Allaah frees people from the Fire more so than on the day of ’Arafah. He comes close to those (people standing on ’Arafah), and then He revels before His Angels saying, ‘What are these people seeking.” [Jaami’ut-Tirmidhee (3/377)] [ Source: The Month of Dhul-Hijjah - Al-Istiqaamah Magazine, Issue No.6 ]
Forgiveness of the Sins even if they are like the foam on the Sea
As for you staying till the evening in Arafah, then Allaah descends to the sky of the Duniya and He boasts about you to the Angels, and says: ‘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. So go forth My slaves! Having forgiveness and for what or who you have interceded for.’[Reported by at-Tabarani in his book “al-Kabeer” and by al-Bazaar. Shaykh Al-Albani graded it Hassan. Taken from ‘Saheeh al-Targheeb wa Tarheeb’. Volume 2, Page 9-10, hadeeth no. 1112] [Source : Ahadith regarding the benefits and blessings of Hajj - Translated by Abbas Abu Yahya
Taken from ‘Saheeh al-Targheeb wa Tarheeb’ By the Shaykh Muhammad Nasr ud-Deen al-Albaani]
It is the day on which the religion was perfected and Allaah’s Favour was completed.
In Al-Saheehayn it was reported from ‘Umar ibn al-Khattaab (may Allaah be pleased with him) that a Jewish man said to him, “O Ameer al-Mu’mineen, there is an aayah in your Book which you recite; if it had come to us Jews, we would have taken that day as an ‘Eid (festival).” ‘Umar said, “Which aayah?” He said: “This day I have perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion.” [al-Maa’idah 5:3 – interpretation of the meaning]. ‘Umar said, “We know on which day and in which place that was revealed to the Prophet (peace and blessings of Allaah be upon him). It was when he was standing in ‘Arafaah on a Friday.”
Allaah expresses His pride to His angels
It was reported from Ibn ‘Umar that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah expresses His pride to His angels at the time of ‘Ishaa’ on the Day of ‘Arafaah, about the people of ‘Arafaah. He says, ‘Look at My slaves who have come unkempt and dusty.’”
Narrated by Ahmad and classed as saheeh by al-Albaani.
The standing on ‘Arafaat is the hajj.
The standing on ‘Arafaat is the hajj. The crowds should remind you of the Day of Resurrection. Humble yourself to Allaah, manifest your ‘uboodiyyah to Him Alone through du’aa, sincere intention and strong determination to free yourself from the sins of the past and to build up a commitment to rush for doing what is good. Think of becoming a better person when you return. Rid yourself of false pride and showing off because it may ruin what you gain on this day.[Source : Hajj and Tawheed by Dr. Saleh as-Saleh]
The Prophet (SAW) said: The best invocation is that of the Day of Arafat, and the best that anyone can say is what I and the Prophets before me have said:
لا إِلَهَ إلاَّ اللهُ وَحْدَهُ لا شَريكَ لَهُ، لَهُ المُلْكُ ولَهُ الحَمْدُ وهُوَ عَلَى كُلِّ شَيْءٍ قَديرٌ.
Laa ‘ilaaha ‘illallaahu wahdahu laa shareeka lahu, lahul-mulku wa lahul-hamdu wa Huwa ‘alaa kulli shay’in Qadeer.
None has the right to be worshiped but Allah alone, Who has no partner. His is the dominion and His is the praise, and He is Able to do all things.
Reference: At-Tirmithi. Al-Albani graded it good in Sahih At-Tirmithi 3/184, and also Silsilatul-‘Ahadith As-Sahihah 4/6.
FASTING THE DAY OF ’ARAFAH:
The ninth day of Dhul-Hijjah is the day of ’Arafah, since it is on this day that the pilgrims gather at the mountain plain of ’Arafah, praying and supplicating to their Lord.
It is mustahabb (highly recommended) for those who are not pilgrims to fast on this day, since the Prophet (sallallaahu ’alayhi wa sallam) was asked about fasting on the day of ’Arafah, so he said, “It expiates the sins of the past year and the coming year.” 
Likewise, the Prophet (sallallaahu ’alayhi wa sallam) said, ‘There is no day on which Allaah frees people from the Fire more so than on the day of ’Arafah. He comes close to those (people standing on ’Arafah), and then He revels before His Angels saying, ‘What are these people seeking.” 
Imaam at-Tirmidhee (d.275H) – rahimahullaah – said, “The People of Knowledge consider it recommended to fast on the day of ’Arafah, except for those at ’Arafah.”   Related by Muslim (no. 1162), from Aboo Qataadah (radiyallaahu ’anhu).
 Related by Muslim (no. 1348), from ’Aa‘ishah (radiyallaahu ’anhaa).
 Refer to Jaami’ut-Tirmidhee (3/377).
There is a man who told to us that one of the elders gathered the preachers and the counsellors and said to them: The one amongst you who excommunicates (makes Takfeer upon) the Raafidah, then we pass a judgement against him, admonish him and exclude/distance him.
They (Ar-Raafidah) are Muslims and they are our brothers; they oppose us in some affairs which do not obligate (Takfeer-excommunicating them). We want you (i.e. Shaykh bin Baaz) to make a clarification of that?
This one who speaks with this statement is an ignorant person by his own discretion/a person upon compound ignorance, an ignorant person by his own discretion/a person upon compound ignorance..
The affair of the Raafidah is dangerous, dangerous, for they are worshippers of engraved images, they worship the awliyaa, they worship the (Prophet’s) family, they invoke them besides Allaah, and they revile the companions of the Prophet. They hold beliefs and a religion other than the religion of the Muslims.
They have enmity towards the Sunnah, and they view Ahlus Sunnah an enemy amongst those who are enemies to them.
They are Raafidah, because they rejected Zaid bin Ali aforetime, rather (they reject) Husain do to him being pleased with As-Siddeeq (i.e. Abu Bakr) and Umar (may Allaah be pleased with both of them).
The Raafidah at present are a people who hold false creeds; the filthiest, most evil and the most dangerous (of this) is that they worship the family of the Prophet besides Allaah, and they seek deliverance and rescue from them, they make vows to them, they slaughter sacrifices in their name and they ask them to fulfil (their) needs and cure the sick; (And they invoke them saying) O Ali, O Hussain, O Faatimah, O, O; Just as the idol worshippers invoke their idols besides Allaah.
This is well known from their (i.e. the Raafidah’s) creed, invoking the family of the Prophet. And from that, is that they believe that their Imaams are infallible and that they know the unseen.
They have other beliefs besides that, and from them is revilement of the companions of the Prophet (peace and blessings be upon him) and whilst they (i.e. the companions) and the carriers and transmitters of the Sunnah and the Qur’aan, and they are the carriers and transmitters of the Sharia; so whoever harbous an evil thought about them has committed disbelief. And we ask Allaah for well-being.
Likewise, the Shee-ah are (various) parties; in particular the Raafidah and the Baatiniyyah are the most severe in evil (amongst) the Shee-ah; likewise, the Nusayriyyah are from the most dangerous of them. They (i.e. the Shee-ah) are different classes, they are many classes; but the Raafidah, the Nusayriyyah and Baatiniyyah are the filthiest of them.