Plain of Arafat
Arafat is the name of a dry mountain in Arabia. The wide valley that stretches from this mountain is also called Arafah or Arafat. The plain of Arafat is one of the important places of Hajj. The rituals of Hajj, which are performed over the course of about one week, involve all pilgrims passing through different areas around the sacred precincts—Mina, Arafat, Muzdalifah, and others. On the 9th of Dhul Hijjah, all pilgrims enter the plain of Arafat after the sun has passed its peak and stay there until sunset, engaged in worship, remembrance, and supplication. They listen to the sermon of the imam, which is like a reminder of the famous sermon of the Prophet of Islam during the Farewell Pilgrimage, delivered at this very place.
The importance of staying in Arafat is so great that the Prophet Muhammad said:
Hajj is Arafat. Whoever stood there for even a moment, day or night, his Hajj is complete. (Nasb al-Rayah by Al-Zayla’i, Vol. 3, p. 93) Among all the rituals of Hajj—which are around a dozen, including putting on ihram, Sa’i, Tawaf, sacrifice, and stoning the pillars—the most important act is the stay in the plain of Arafat.
The road from Makkah going westward to Ta’if leads to a large, rocky plain about fifteen kilometers (12 miles) away. This is the plain of Arafat. It is around 200 yards above sea level and spreads over many miles. All year long, this field remains completely empty. If someone goes there alone, the vast emptiness feels quite overwhelming. But on one day, the 9th of Dhul Hijjah, hundreds of thousands of people gather here at the same time. The whole plain is filled with people and their rides. This seems like a symbolic picture of the Day of Judgement. Today, the field of Judgement is lying empty, but when the Day of Judgement arrives, all human beings will suddenly be gathered there, and the entire human race will stand in a vast plain before their Lord, waiting for His decision.
According to the set method, the pilgrim enters Masjid al-Haram on the morning of the 8th of Dhul Hijjah. After performing the Tawaf al-Qudum, he leaves for Mina early in the morning and stays there during the day and night. On the morning of the 9th of Dhul Hijjah, the pilgrim leaves for Arafat via Muzdalifah, and after traveling around ten kilometers, reaches the area of Arafat by midday. From afternoon until sunset, he stays in this plain. In the language of the Shari‘ah, this stay is called Wuquf Arafat. During this time, the pilgrim spends all his moments in prayer, worship, repentance, and seeking forgiveness. In the evening, he leaves from there for Mash’ar al-Haram (Muzdalifah). Just as Dhuhr and Asr prayers were combined and offered earlier in Arafat, Maghrib and Isha prayers will be combined and delayed in Muzdalifah.
Arafat has the special feature that it is mentioned clearly in the Quran. In the verse regarding Hajj, it is said: “When you return from Arafat, remember God at the sacred place.” (2:198)
Many historical events are connected to the plain of Arafat. The first to perform the acts of worship here was Prophet Abraham, and the same actions are repeated every year by pilgrims when they arrive at this place. After Prophet Abraham, during the time of ignorance, people had changed the methods of Hajj. The Prophet of Islam restored Hajj according to the Abrahamic way.
When one reaches the plain of Arafat, one of the important thoughts that comes to mind is that this is a historical place symbolising how Islam traveled from its starting point to its completion. The plain of Arafat is the historical location where the Prophet Muhammad gave his last sermon, known as the Farewell Sermon.
The Prophet of God left Makkah in 1 AH and reached Madinah as a migrant. Apparently, this seemed like the end of the history of Islam. But with God’s help, it became the beginning of a new chapter. Just ten years later, the Prophet of God stood in the plain of Arafat as the ruler of the land and gave a sermon in the presence of nearly 150,000 devoted Companions—a sermon that became a turning point not just for Arabia but for the whole of humanity.
A Western biographer noted: “In fact, in the year 10 H., he was able to address at Arafat a gathering of Muslims numbering about 140,000 Muslims who had come for pilgrimage.”
The Prophet Muhammad performed Hajj in the last part of his life, known as Hajjat al-Wada‘ (Farewell Hajj). Around 150,000 Companions were gathered during this Hajj. It is reported that on the morning of the 9th of Dhul Hijjah, before sunrise, he left for Arafat. There, sitting on a camel, he made supplications and continued praying until sunset. He sat on a camel so that more and more people could see and hear him.
The supplication he made at that time is recorded in the books of Hadith with slight differences in wording. However, the purpose is not that every pilgrim should memorise and repeat the exact words. This prayer reflects emotions more than just words. In this matter, following the Sunnah means that every pilgrim should create in their heart the same religious feelings and divine emotions that were present in the heart of the Prophet and then repeat the words that came out of his mouth in the form of this prayer. The translation of that prayer is:
“O God, You are listening to my words and You are aware of my situation. You know my hidden and visible matters. Nothing is concealed from You. I am in distress, in need, and I turn to You in pleading. I seek refuge in You. I am troubled and fearful. I confess my sins and admit my wrongs. I approach You as a helpless person, seeking Your mercy. I am pleading before You as a sinful and humble being. I ask You in fear, as one struck by calamity, like a person whose head is bowed in submission to You, whose eyes weep for You, whose body humbles itself before You, and whose forehead is pressed to the ground in reverence. O God, do not leave me disappointed in seeking Your help, and be compassionate and merciful to me. O the best of those who are asked and the most generous of those who give!” (Al-Mu’jam al-Kabeer by Al-Tabarani, Hadith No. 11405)
This supplication of the Prophet in Arafat is a guiding and model prayer. It tells us what kind of emotions should rise in the heart of a pilgrim when he reaches this historic place. His inner being should be filled with spiritual restlessness, not just with movements of the tongue.
The stay in Arafat is like the completion of a person’s journey of faith. A person receives the knowledge of God and His Messenger. He moulds his life according to the guidance of God and the Prophet. Then the desire awakens in his heart to perform Hajj of the Kaaba and present his feelings of servitude before his Lord. He leaves his home and sets out. During the journey, he remembers God. Seeing the places of Hajj, his religious emotions awaken. Until finally, he reaches the plain of Arafat—as though he has come to stand before his Lord.
God sees the spiritual states of this pilgrim. His mercy comes very close to him. God decides to forgive His servant. This is the reality mentioned in a Hadith—that when the Day of Arafah comes, God descends to the nearest heaven and proudly says to the angels:
“Look at My servants. They have come to Me with their heads messy, their clothes dusty from travel. They are saying Labbaik, Labbaik. They have come from far away. I make you witnesses that I have forgiven their sins.” (Sahih Ibn Hibban, Hadith No. 3853)
In another Hadith, it is said that God says to the angels with pride: “Look! I sent My Messenger to these people. They believed in him. I sent down a Book to them. They accepted it. Be witnesses that I have forgiven all their sins.” (Kanz al-‘Ummal, Hadith No. 12101)
The plain of Arafat is, in one sense, a field of unity. This is another aspect of the Hajj ritual. When people from different countries reach the place of Hajj, they all take off their national dress and wear a common dress, which is called ihram. Wearing ihram means putting on one plain white sheet like a lower garment and another plain white sheet draped over the upper body. In this way, millions of people are dressed in the same style and colour.
All these people perform different rituals and finally gather together in the wide plain of Arafat. At that time, a wonderful scene appears. It feels as if all human differences have suddenly vanished. People forget their individual identities and become immersed in the oneness of God. All human beings become one, just as their God is one.
When all pilgrims, wearing ihram, are gathered in the vast plain of Arafat, and one looks from a height, it seems that despite differences of language, colour, status, and gender, all human beings have become completely united. At that moment, various national identities appear to be merging into one great community. This is the collective aspect of Hajj. The display of unity and togetherness in Hajj is so vast that perhaps nothing like it exists anywhere else in the world.
All India Radio, New Delhi, 9 July 1988.
