Response to those who say that fasting on the day of ‘Arafah is not Sunnah

Q. We have a Shaykh who says that fasting on the day of ‘Arafah is not Sunnah, and it is not permissible to fast on this day. I hope that you can answer this question, because this Shaykh distributes pamphlets which tell people not to fast on the day of ‘Arafah.

A. Praise be to Allaah.

Fasting on the day of ‘Arafah is a confirmed Sunnah for those who are not performing Hajj. It was narrated from Abu Qataadah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) was asked about fasting on the day of ‘Arafah and he said: “It expiates for the past and coming years.” Narrated by Muslim (1162).

According to another report: “I ask Allaah that it may expiate for (the sins of) the year that comes before it and the year that comes after it.”

Al-Nawawi (may Allaah have mercy on him) said in al-Majmoo’ (6/428), which is a Shaafa’i book:

With regard to the ruling on this matter, al-Shaafa’i and his companions said: It is mustahabb to fast on the day of ‘Arafah for the one who is not in ‘Arafah. As for the pilgrim who is present in ‘Arafah, al-Shaafa’i said in al-Mukhtasar and his companions said: It is mustahabb for him not to fast, because of the hadeeth of Umm al-Fadl. A number of our companions said: It is makrooh for him to fast this day. Among those who stated that it is makrooh were al-Daarimi, al-Bandaneeji, al-Muhaamili in al-Majmoo’ and al-Musannaf fi’l-Tanbeeh, and others. End quote.

Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni (4/443), which is a Hanbali book:

It is a great and noble day, and a blessed festival which is of great virtue. It is narrated in saheeh reports from the Prophet (peace and blessings of Allaah be upon him) that fasting it is expiation for two years. End quote.

Ibn Muflih (may Allaah have mercy on him) said in al-Furoo’ (3/108), which is also a Hanbali book:

It is mustahabb to fast the first ten days of Dhu’l-Hijjah, especially the ninth day, which is the day of ‘Arafah, according to scholarly consensus. End quote.

Al-Kasaani (may Allaah have mercy on him) said in Badaa’i’ al-Sanaa’i’ (2/76), which is a Hanafi book:

With regard to fasting the day of ‘Arafah, for people other than those who are performing Hajj it is mustahabb, because of the many ahaadeeth which recommended fasting on this day, and because it is superior to other days. That also applies to the pilgrim if it will not make him too weak to stand in ‘Arafah and say du’aa’, because this is combining two acts of worship.
But if it will make him too weak, then it is makrooh, because the virtue of fasting on this day is something that may be made up in some other year, whereas the virtue of standing in ‘Arafah and making du’aa’ is something that is not attainable for most people, except once in a lifetimes, therefore attaining that virtue (of standing in ‘Arafah and making du’aa’) takes precedence.

In Sharh Mukhtasar Khaleel, by al-Khurashi (6/499), which is a Maaliki book, it says:

“Fasting on the day of ‘Arafah, for one who is not doing Hajj, and the ten days of Dhu’l-Hijjah,” what is meant is that fasting on the day of ‘Arafah is mustahabb for the one who is not doing Hajj. As for the pilgrim, it is mustahabb for him not to fast this day, so as to strengthen himself for supplicating (du’aa’), and the Prophet (peace and blessings of Allaah be upon him) did not fast during Hajj. End quote.

In Haashiyat al-Dasooqi (5/80) it says:

“It is recommended to fast on the day of ‘Arafah …”, what is meant is that it is particularly recommended on this day, otherwise fasting is recommended in general.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: What is the ruling on fasting the day of ‘Arafah for non-pilgrims and pilgrims?

He replied: Fasting on the day of ‘Arafah for non-pilgrims is a confirmed Sunnah.
The Messenger of Allaah (peace and blessings of Allaah be upon him) was asked about fasting on the day of ‘Arafah and he said: “I ask Allaah that it may expiate for (the sins of) the year that comes before it and the year that comes after it.”

According to another report he said: “It expiates for the past and coming years.”

As for the pilgrim, it is not Sunnah for him to fast on the day of ‘Arafah, because the Prophet (peace and blessings of Allaah be upon him) did not fast on the day of ‘Arafah during the Farewell Pilgrimage.

In Saheeh al-Bukhaari it is narrated from Maymoonah (may Allaah be pleased with her) that the people were not sure whether the Prophet (peace and blessings of Allaah be upon him) was fasting on the day of ‘Arafah, so she sent him some milk when he was standing in ‘Arafah, and he drank it whilst the people were looking on.
End quote.

Majmoo’ Fataawa Ibn ‘Uthaymeen (part 20, question no. 404)

Fasting on the day of ‘Arafah is makrooh for the pilgrim and not mustahabb. If this is what the speaker meant, then he is correct. But if what he meant is that it is not prescribed to fast on the day of ‘Arafah for non-pilgrims, then this is a mistake which clearly goes against the saheeh Sunnah, as stated above.

And Allaah knows best.

Islam Q&A
Ref: http://islamqa.com/en/ref/98334/

Islam on Slaughtering one animal in front of another

Islam on Slaughtering one animal in front of another animal

Q. Does the meat of a slaughtered animal become haraam if it is slaughtered in front of another animal?

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Praise be to Allaah.

Firstly:

The fuqaha’ are unanimously agreed that part of the etiquette of slaughtering is not to slaughter one animal in front of another.
See: al-Mawsoo‘ah al-Fiqhiyyah, 10/221

This is part of the beauty of Islam with its mercy and kindness and good manners.

Ibn Qudaamah (may Allah have mercy on him) said:

It is makrooh to slaughter one sheep when another is looking on.
End quote.
Al-Mughni (9/317)

And it says in ‘Awn al-Ma‘bood:

He should not handle it violently, or drag it to slaughter violently, or slaughter it in the presence of another.

Shaykh Ibn Baaz (may Allah have mercy on him) said:

It is makrooh to slaughter (an animal) when another is looking on.
End quote.
Majmoo‘ Fataawa Ibn Baaz (23/73-74)

Shaykh ‘Abd al-Muhsin al-‘Abbaad said:

He should not slaughter it with a tool or cause pain to it as he is slaughtering it. Also he should not slaughter it in front of another, because this is torture.
End quote.
Sharh Sunan Abi Dawood, 14/212

Secondly:

If one animal is slaughtered in front of another, this does not mean that eating its meat is haraam (impermissible), if the slaughter is done in the proper Islamic manner, because all he has done thereby is something makrooh (disliked), and such actions do not make the meat haraam.

Thirdly:

With regard to slaughtering animals together in front of one another, as is the case in mechanised slaughterhouses, there is nothing wrong with it, because one animal does not see another when it is being slaughtered; rather they are all slaughtered at the same time with one movement of the machine.

The scholars of the Standing Committee for Issuing Fatwas said:
It is permissible to slaughter animals using modern machines so long as the blades are sharp and they cut the throat and the windpipe.

If the machine slaughters a number of chickens at one time, then it is acceptable to mention the name of Allah once by the one who is operating the machine when he starts it, with the intention of slaughtering, so long as the person who is operating the machine is a Muslim or a kitaabi (i.e., a Christian or a Jew).
End quote.
Fataawa al-Lajnah al-Daa’imah, 22/463.

And Allah knows best.

Islam QA
Ref: http://islamqa.com/en/ref/153936

Note: Ahl ul Kitaab (Kitaabi) : People of the Book (Christians or Jews)