Fasting on the Day of Arafah: Local vs. Global Sighting

The Fast of Arafah: A Clarification on Moon Sighting

The Day of Arafah holds great virtue in the hadiths. On the one hand, for the pilgrims, it is the day of standing at Arafat, when Allah takes pride in those standing at Arafat and forgives them in abundance, saving many from Hell. On the other hand, for general Muslims, fasting on this day serves as an expiation for the sins of the previous year and the coming year.

It is reported from Abu Qatadah (RA) that when the Prophet ﷺ was asked about fasting on the Day of Arafah, he said:

يُكفِّرُ السنةَ الماضيةَ والباقيةَ (صحيح مسلم:1162)
Translation: “It expiates the sins of the past year and the coming year.”

Before the era of globalization (due to media and communication), there was no disagreement about the fasting of the Day of Arafah. However, today, a dispute has arisen, mainly due to the influence of globalization. Some people argue that the fast should be observed according to the day of Arafah in Saudi Arabia, while others claim that each country should observe the fast on the 9th of Dhu al-Hijjah according to its own local sighting. To resolve this issue, we need to understand the principles of fasting in Islamic law, which will clarify the matter.

A Fundamental Point

Before discussing the Islamic rules regarding fasting, it is essential to note that “Yawm Arafah” refers to the day, while “Wuqoof Arafat” refers to the standing of the pilgrims at the plain of Arafat. Thus, Yawm Arafah (the day) and Wuqoof Arafat (the standing) are two separate concepts, and they should not be confused. Some people mistakenly refer to Yawm Arafah as Yawm Arafat, which is incorrect.

Two Key Principles Regarding Fasting

There are many principles related to fasting in Islam, but two key principles are especially relevant here:

First Principle: The Sighting of the Moon (Ruyat al-Hilal)

The Islamic calendar is lunar, and fasting is determined by the sighting of the moon, known as Ruyat al-Hilal. This is commonly referred to as the “Qamari system” (lunar system). The Prophet ﷺ said:

صوموا لرؤيَتِهِ وأفطِروا لرؤيتِهِ ، فإنْ غبِّيَ عليكم فأكملوا عدةَ شعبانَ ثلاثينَ (صحيح البخاري:1909)
Translation: “Fast when you see it (the new moon) and break the fast when you see it (the new moon), and if it is obscured from you, then complete the number of days of Sha’ban (30 days).”

This hadith applies to all fasts, including Ramadan, and shows that the moon sighting of your local area should be considered. This is why the beginning of Ramadan is based on the local moon sighting, not that of Saudi Arabia. Similarly, the fast ends based on the local sighting, not on Saudi Arabia’s.

Second Principle: The Difference in Horizons (Ikhtilaf al-Matali’)

The moon sighting in one city will be valid for all the cities in the same area whose horizon is shared. However, the sighting of the moon in one place does not apply to cities far away, due to the difference in horizons.

The evidence for this is found in the hadith:

أنَّ أمَّ الفضلِ بنتَ الحارثِ بعثَتْه إلى معاويةَ بالشامِ . قال : فقدمتُ الشامَ . فقضيتُ حاجتَها . واستهلَّ عليَّ رمضانُ وأنا بالشامِ . فرأيتُ الهلالَ ليلةَ الجمعةِ . ثم قدمتُ المدينةَ في آخرِ الشهرِ . فسألني عبدُ اللهِ بنُ عباسٍ رضي اللهُ عنهما . ثم ذكر الهلالَ فقال : متى رأيتُم الهلالَ فقلتُ : رأيناه ليلةَ الجمعةِ . فقال : أنت رأيتَه ؟ فقلتُ : نعم . ورأه الناسُ . وصاموا وصام معاويةُ . فقال : لكنا رأيناه ليلةَ السَّبتِ . فلا تزال نصومُ حتى نكمل ثلاثينَ . أو نراه . فقلتُ : أو لا تكتفي برؤيةِ معاويةَ وصيامِه ؟ فقال : لا . هكذا أمرَنا رسولُ اللهِ صلَّى اللهُ عليه وسلَّمَ (صحيح مسلم:1087)
Translation: “Umme al-Fadl (RA) sent him to Mu’awiyah in Syria. He says: ‘I went to Syria, fulfilled her need, and the new moon of Ramadan was sighted while I was there on the night of Friday. Later, I came to Madinah, and Abdullah ibn Abbas (RA) asked me about the moon sighting. I told him that we saw it on the night of Friday. He asked, ‘Did you see it yourself?’ I replied, ‘Yes, I saw it, and the people saw it, and Mu’awiyah fasted.’ He said, ‘We saw it on Saturday night, and we will fast until we complete thirty days or see the moon.’ I said, ‘But isn’t the sighting of Mu’awiyah and the fasting of the people enough for you?’ He replied, ‘No, this is what the Messenger of Allah ﷺ ordered us.'”

This hadith is found in Sahih Muslim, Tirmidhi, Nasa’i, Abu Dawood, etc., and makes it clear that the sighting of the moon in different areas cannot be taken as one and the same. Hence, for the fasting of Arafah, each country will observe it based on its own local moon sighting.

Resolution Based on These Principles

In light of these two principles – the moon sighting and the difference in horizons – it is clear that Muslims should fast on the 9th of Dhu al-Hijjah based on their own local moon sighting. This is the position supported by the evidence.

If the principle of moon sighting were ignored, fasting would lose its meaning. No one would be able to begin or end their fast, nor would they know when to eat the pre-dawn meal (Sahri) or break their fast (Iftar). Similarly, if the difference in horizons were ignored, it would create confusion for the practice of fasting, prayers, sacrifices, Eid, and other acts of worship.

Answering Objections Regarding the Fast of Arafah

First Objection

Some people argue that since the hadith does not specify a date but simply mentions the Day of Arafah, which is related to the standing at Arafat, then the fast of Arafah should be observed globally on the same day as the standing at Arafat in Saudi Arabia.

This reasoning is not correct for several reasons:

First reason: As previously mentioned, fasting is governed by the principles of moon sighting and the difference in horizons. To exempt the Day of Arafah from these rules, clear evidence would be required, but such evidence does not exist.

Second reason: In the rituals of Hajj, several names are associated with particular acts, and the general rule applies unless there is a specific reason for exception. For example, the “Days of Tashreeq” are designated for the eating, drinking, and sacrificing during Hajj. We all know that the days of Tashreeq in Saudi Arabia are different from the days of Tashreeq in other countries. When the fourth day of sacrifice ends in Saudi Arabia, some countries still have a day remaining. Thus, just like the Days of Tashreeq, fasting on the Day of Arafah should follow the same general rule, i.e., it will be observed on the 9th of Dhu al-Hijjah according to the local moon sighting.

Third reason: Even if there is no mention of a specific date for the fast of Arafah in some hadiths, this does not create a problem. Another hadith, narrated by the wives of the Prophet ﷺ, mentions fasting the 9th of Dhu al-Hijjah:

أنَّ رسولَ اللَّهِ صلَّى اللَّهُ علَيهِ وسلَّمَ كانَ يَصومُ تِسعًا مِن ذي الحجَّةِ ، ويومَ عاشوراءَ ، وثلاثةَ أيَّامٍ من كلِّ شَهْرٍ ، أوَّلَ اثنينِ منَ الشَّهرِ وخَميس (صحيح أبي داود:2437)
Translation: “The Messenger of Allah ﷺ used to fast the nine days of Dhu al-Hijjah, the Day of Ashura, and three days of every month, the first Mondays and Thursdays of each month.”

This hadith confirms that fasting on the 9th of Dhu al-Hijjah is prescribed, which strengthens the practice of fasting on Arafah.

Fourth reason::
If the fast were related to the standing at Arafah, then the term “Arafah” would have been used, not “Yawm Arafah.” As clarified earlier, Yawm Arafah and Standing at Arafah are two distinct concepts. “Yawm Arafah” refers to the specific day (9th of Dhul-Hijjah), while Standing at Arafah (Wuquf Arafah) refers to the act of the pilgrims standing at Arafah on that day. Therefore, the use of “Yawm Arafah” in the hadith is clearly indicating the day, not the act of standing.

Fifth reason:
If it were related to standing at Arafah, then the fast would also be prescribed for pilgrims. However, this is not the case; the fast is not obligatory for pilgrims. This further shows that the fast is connected to the day (9th of Dhul-Hijjah) itself, not to the specific act of standing at Arafah.

Sixth reason::
Standing at Arafah has a specific time, from afternoon until sunset. This is insufficient for fasting, even for the people of Saudi Arabia, because in fasting, the intention and pre-dawn meal (suhoor) must happen before the break of dawn, and fasting must continue until sunset. Therefore, the fasting system follows lunar and solar timing rather than the specific timing of standing at Arafah. Hence, one can only estimate the connection based on the day, not the time of standing.

Seventh reason::
For the people of Saudi Arabia as well, Yawm Arafah is on the 9th of Dhul-Hijjah. They fast on this day without considering the specific act of standing at Arafah. This can be seen in the practices of the pilgrims, who start their pilgrimage on the 8th of Dhul-Hijjah (Yawm al-Tarwiyah), according to the lunar calendar. It would be impossible for them to begin on the 7th of Dhul-Hijjah and proceed to Mina or for them to go to Arafah on the 8th of Dhul-Hijjah. This shows that Yawm Arafah is tied to the lunar calendar and is not linked to the act of standing at Arafah.

The Qur’an also guides us in this regard: يَسْئَلُوْنَكَ عَنِ الأَهِلَّةِ قُلْ هِىَ مَوَاقِيْتُ لِلنَّاسِ وَالْحَجِّ
(Surah Al-Baqarah: 189)
Translation: “They ask you about the new moons. Say, ‘They are timekeepers for people and for Hajj.'”

Second Objection:

Some proponents of standing at Arafah argue that since the hadith mentions the great virtue of Yawm Arafah, and since Yawm Arafah is linked to standing at Arafah, the fast should be observed worldwide based on the time of standing at Arafah.
It is true that Yawm Arafah has great virtue, but to say that this virtue makes it necessary for everyone to fast on the day of standing at Arafah is an incorrect interpretation. Allah has made Yawm Arafah virtuous for all Muslims, not just those at Arafah. The pilgrims earn rewards for standing at Arafah, while non-pilgrims earn rewards for fasting on Yawm Arafah.
This is not surprising, just like Laylat al-Qadr (the Night of Decree) which is one specific night, but people in different parts of the world observe it according to their local time. In Saudi Arabia, one might observe it a day earlier, while in India or Pakistan, it may be a day later, and in Morocco and Libya, it could be a day before Saudi Arabia. The night itself is the same, and people in each region strive for its virtue based on their own locality.

Third Objection:

Some people use a narration from Tirmidhi to argue their point:
الصَّومُ يومَ تَصومونَ ، والفِطرُ يومَ تُفطِرونَ ، والأضحَى يومَ تُضحُّونَ
(Sahih Tirmidhi: 697)
Translation: “The fast is on the day you fast, and the breaking of the fast is on the day you break your fast, and the sacrifice is on the day you offer the sacrifice.”

They argue that this hadith indicates everyone should fast on the same day that the people in Saudi Arabia fast. This argument claims unity in the fast.
However, this is a misapplication of the hadith. If this hadith were applied in this manner, it would mean that all Muslims must fast together during Ramadan, have suhoor and iftar at the same time, and pray Eid prayers at the same time. But, clearly, no one would accept this, even those who advocate for fasting based on standing at Arafah.
The correct understanding of this hadith is that the fast and the Eid prayer are valid when performed with the community and the majority of people, as Ibn Taymiyyah (رحمه الله) explained.

Fourth Objection:

It is said that earlier people didn’t know when the standing at Arafah would occur, so they would fast according to their local observation of the 9th of Dhul-Hijjah. However, now that the media has developed, everyone knows when the standing at Arafah is, so the previous excuse no longer applies.
First: Even today, not everyone in the world has access to the media and news. For instance, a Muslim prisoner in jail who doesn’t have access to a TV, mobile phone, or the internet may not know when the standing at Arafah is but can still fast on the 9th of Dhul-Hijjah according to the lunar calendar.
Second: The Islamic system does not depend on the internet or media. For example, if the internet and media were to be shut down, would it mean that people are excused again? What about people in villages and remote areas where media coverage doesn’t reach? The Islamic system has always functioned without media, and the knowledge of fasting times (whether for Ramadan, Laylat al-Qadr, Arafah, etc.) is derived from the lunar and solar systems, not from media.

Fifth Objection:

If Sawm Yawm Arafah (fasting on the Day of Arafah) is understood to mean that everyone should fast on the 9th of Dhul-Hijjah according to their local sighting, then it would mean that there are multiple Yawm Arafah, and we would no longer be talking about a single day of fasting but multiple days. However, the hadith mentions Sawm Yawm Arafah (fasting on the Day of Arafah), not multiple days.
As already discussed, Laylat al-Qadr is one night, but each region observes it according to its own local sighting. Just as Laylat al-Qadr does not have multiple nights, but people in different regions seek its virtue based on their local time, the same principle applies to Yawm Arafah. There is one Yawm Arafah that corresponds to the 9th of Dhul-Hijjah, and each region follows its local lunar calendar to observe it.

Some Reflections on the Observance of the Day of Arafah Fasting

(1) When people are told that in some countries like Libya, Tunisia, Morocco, etc., Eid occurs before Saudi Arabia, and in these countries, the Day of Arafah coincides with their Eid, how can they fast? Since fasting on the day of Eid is prohibited. Abu Sa’id (رضی اللہ عنہ) narrated that the Prophet (صلى الله عليه وسلم) said:

نهى النبيُّ صلى الله عليه وسلم عن صومِ يومِ الفطرِ والنحرِ
(Sahih al-Bukhari: 1991)
Translation: The Prophet (صلى الله عليه وسلم) forbade fasting on the days of Eid al-Fitr and Eid al-Adha.

In response, it is stated that the fast is nullified in such cases. The principles and rulings regarding fasting are clear, and ignoring them without evidence to cancel the fast and depriving people of great rewards is an injustice and a failure in understanding the texts.

(2) When people are asked whether people a hundred years ago used to fast on the Day of Arafah, the response generally affirms that they did, and certainly they must have fasted according to the day in their respective countries (this is indisputable). The answer they give is often that back then, it wasn’t possible to know, so they were excused.

However, this explanation is difficult to accept. Accepting this response would mean that for over a thousand years, no one fasted correctly on the Day of Arafah except for the people of Arabia, even though Islam is a universal religion, offering a unified method for all, whether in Saudi Arabia or other countries. Islam does not require any media to practice.

Three Key Points to Understand Fasting on the Day of Arafah:

First Point:
There is no disagreement that 70 or 80 years ago, people fasted on the Day of Arafah according to the 9th of Dhu al-Hijjah in their respective countries, and this is what was understood by the early generations (Sahabah and Tabi‘in). No other view is found in the early sources. The idea that fasting on the Day of Arafah is linked to standing at Arafat (Wuquf Arafah) is a modern innovation. The early generations’ understanding was that fasting the 9th of Dhu al-Hijjah is what is meant by the fast of Arafah. If the fast of Arafah were connected to the Arafat standing, surely they would have made efforts to know the day of Arafah for the pilgrims. Their lack of concern in this matter is clear evidence that the fast of Arafah refers to the 9th of Dhu al-Hijjah, and the understanding of the early generations (Sahabah) in this regard should be prioritized when interpreting the texts.

Second Point:
In many countries, there is a time difference with Saudi Arabia, meaning when it is daytime in Saudi Arabia, it is nighttime elsewhere. For example, California is 10 hours behind Saudi Arabia, and New Zealand is 9 hours ahead. This time difference raises the question: Should those countries that experience Arafah at night fast at night? We all know that fasting is done during the day, not at night. So, if they are supposed to fast based on Saudi Arabia’s timing, then they must wait for the day to start in their country. But once the day is over, how can they still observe Arafah? When the condition (the day of Arafah) is missing, the fast is no longer valid. The maxim states: إذا فات الشرط فات المشروط (When the condition is missed, the object is also lost.)

Third Point:
Regarding those who assert that fasting is nullified for people in countries where Eid is celebrated on the day of Arafah, the Qur’an and Hadith reveal that fasting can only be exempted for certain specific conditions like sickness, weakness, travel, menstruation, childbirth, pregnancy, and breastfeeding. However, no general ruling in the Qur’an or Hadith says that the fast is nullified for an entire country. Therefore, it is impossible for an entire population to be exempt from fasting.

Fasting on Arafah under Different Opinions:

The confusion regarding the two different views on fasting the Day of Arafah has created some confusion among the general public. Because of this, some scholars advise people to fast two days, one according to their local time and the other according to Saudi Arabia’s, to avoid any doubt. This view is not correct because there is only one Day of Arafah fast. To fast two days under the same name would contradict the Sunnah. If someone fasts the first day with the intention of fasting for Arafah, and then fasts another day with the same intention, it creates a situation where two separate fasts are being observed for one intended act. This is a violation of the Sunnah, and it indicates that the person has doubts about their fast. It is prohibited to fast on days where there is doubt, as stated in Sahih al-Bukhari. Given that we have the clear understanding and practice of the early generations without dispute, it is clear that one should fast the 9th of Dhu al-Hijjah as per their local calendar.

Solution to the Issues: The Fast of ‘Arfah, Not the Fast of ‘Arafat

The concept of observing the fast of ‘Arfah based on the day of standing at ‘Arafat has led to several issues, some of which were mentioned above. For example:

• It is true that a century ago, people would observe the fast on the 9th of Dhul-Hijjah according to the calendar of their own country. However, they were excused from fasting due to not being able to reach the plain of ‘Arafat. Now, this excuse no longer exists. This implies that none of them fasted correctly, except for those who were aware of the actual day of the standing at ‘Arafat. This leads to a criticism of the understanding and practice of Hadith by these people, including the righteous predecessors (Salaf).
  
• For those in countries where ‘Eid falls on the same day as the standing at ‘Arafat, the fast of ‘Arfah becomes void. This is an invalid abrogation of the fast without any evidence, and it cannot be accepted.
  
• For people in areas where the standing at ‘Arafat happens at night, they could fast after spending the night. Since the merit of fasting on the Day of ‘Arfah is tied to the pilgrims’ standing at ‘Arafat, those who fast after spending the night will miss out on that specific virtue. That is to say, even though they fast, they will not gain the same reward.
  
• Fasting on the Day of ‘Arfah based on the standing at ‘Arafat depends on electronic means to determine the day of standing for the pilgrims. However, this technological convenience is not available everywhere or to everyone. For example, a prisoner who doesn’t have access to such facilities cannot observe this fast.
  

The idea of fasting on the Day of ‘Arfah based on the standing at ‘Arafat has led to many such issues, and there are no satisfactory answers to these problems. As a result, many people in different countries are deprived of the fast and its reward. In fact, it can be said that those in countries where ‘Eid is celebrated one day earlier than in Saudi Arabia can never observe the fast of ‘Arfah, because the standing at ‘Arafat for them will always coincide with ‘Eid, and fasting on ‘Eid day is prohibited by the Prophet ﷺ. However, fasting on the 9th of Dhul-Hijjah, according to the calendar of each country, does not create any issues, and it aligns perfectly with the practice of the righteous predecessors.

Therefore, the conclusion of this research article is that each person should fast on the 9th of Dhul-Hijjah based on the calendar of their own country.