An English Summary of The Treatise

"الإبهاج بحكم التعريف لغير الحاج" Written By Sheikh Salman Al-'Imad hafidhahullah ​1. Definition of Ta'reef ​Ta'reef (التعريف) refers to the practice where people gather in their cities after the 'Asr prayer on the Day of Arafah to engage in supplication (Du'a), remembrance (Dhikr), and earnest pleading to Allah until sunset, thereby imitating what the pilgrims do at Arafat. ​2. Categorisation of Ta'reef ​The Sheikh categorises this practice into four distinct types, each with its own ruling: ​Type 1: Travelling (شد الرحال) to specific masjids for this gathering. This is classified as an evil act (Munkar) without dispute among the scholars, as it violates the Prophet's ﷺ command prohibiting travel specifically for worship except to the three holy masjids. ​Type 2: Travelling to graves or shrines for this gathering. This is universally condemned as Shirk (polytheism) and Munkar, and Shaykh Al-Islam Ibn Taymiyyah likened travelling to such places for Ta'reef to consuming pork. ​Type 3: Gathering in local masjids without travelling. This is the specific practice known as "التعريف في الأمصار" (Ta'reef in the cities) and is the main subject of scholarly dispute. ​Type 4: Individual exertion. This involves a person striving individually in Du'a and Dhikr in their home or local masjid without intentionally gathering or imitating the physical standing of the pilgrims. ​3. Detailed Discussion on Type 3 (Gathering in Local Masjids) ​The Sheikh presents the differing views of the Salaf and the A'immah regarding deliberately gathering in local masjids on the evening of Arafah: ​A. The View of Permissibility/Tolerance: ​It is often cited that this was initiated by Ibn Abbas in Basra and 'Amr ibn Huraith in Kufa. ​Verification of the Athar: The Sheikh points out that the narration regarding Ibn Abbas—transmitted via Al-Hasan Al-Basri—has a Sahih chain up to Al-Hasan. Still, it is disconnected (Munqati'). Imam Ali ibn Al-Madini and Abu Hatim affirmed that Al-Hasan never heard from Ibn Abbas, nor did he ever see him; therefore, this action is not authentically established from Ibn Abbas. ​The action is authentically established from 'Amr bin Huraith, though the Sheikh notes that it is not explicitly definitive on the issue. ​Imam Ahmad ibn Hanbal was asked about it and said, "I hope there is no harm in it," but he also explicitly stated, "I have never done it myself". ​B. The View of Dislike and Prohibition (Bid'ah): ​This practice was disliked by scholars of Kufa and Madinah, including Ibrahim An-Nakha'i, Abu Hanifa, and Malik. ​Several Salaf, such as Abu Wa'il, Ibn 'Awn, and Muhammad ibn Sirin, would treat the evening of Arafah like any other day, sitting in their homes and conversing normally to avoid this innovation. ​When Al-Hakam and Hammad were asked about gathering on the evening of Arafah, they explicitly called it an innovation (Muhdath). ​Imam Malik strictly forbade it, stating that it is not from the affairs of the people and that "the keys to these things are from innovations". He preferred that a man stay in his house and only go to the masjid when it was time for the obligatory prayer. ​At-Tartushi explained the wisdom behind this prohibition: While the Imams knew the virtue of making Du'a on Arafah, they understood that the physical gathering was restricted to the location of Arafat. He noted the severe consequences of this innovation, mentioning that people in Jerusalem would gather at Al-Aqsa, treating it like Arafat, to the point that some claimed that doing this four times equated to performing Hajj, thereby attempting to drop the obligation of Hajj entirely. ​ Shaykh Muhammad ibn Ibrahim Aal-Sheikh and Shaykh Yahya Al-Hajuri, consider it a Bid'ah (innovation). ​4. The Conclusion and the Legislated Alternative (Type 4) ​The Sheikh concludes that purposefully intending to stay in the masjid and dedicating that time to imitate the standing of the pilgrims has no legislated proof and is strongly considered a Bid'ah.