Is there any virtue in offering du’aa’ on the day of ‘Arafah for those who are not on Hajj?

It was
narrated that ‘Aa’ishah (may Allaah be pleased with her) said: The Messenger
of Allaah (peace and blessings of Allaah be upon him) said: “There is
no day on which Allaah ransoms more of His slaves from the Fire than the day
of ‘Arafah. He draws close then He boasts about them before the angels and
says, ‘What do these people want?’” Narrated by Muslim (1348). 

It was
narrated from ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas (may Allaah be pleased with
him) that the Prophet (peace and blessings of Allaah be upon him) said:
“The best of du’aa’ is du’aa’ on the day of ‘Arafah, and the best that I and
the Prophets before me said is ‘Laa ilaaha ill-Allaah wahdahu la shareeka
lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer (There
is no god but Allaah alone, with no partner or associate; His is the
dominion, to Him be praise, and He has power over all things).” Narrated by
al-Tirmidhi (3585)’ classed as hasan by al-Albaani in Saheeh al-Targheeb
(1536). 

It was
narrated from Talhah ibn ‘Ubayd ibn Kurayz in a mursal report: “The best of
du’aa’ is du’aa’ on the day of ‘Arafah.” Narrated by Maalik in
al-Muwatta’ (500); classed as hasan by al-Albaani in Saheeh al-Jaami’
(1102). 

The scholars
differed concerning this virtue of du’aa’ on the day of ‘Arafah, whether it
applies only to those who are in ‘Arafah or it includes other places. The
more correct view is that it is general and that the virtue is connected to
the day, but undoubtedly those who are in ‘Arafah have combined the virtue
of the place with the virtue of the time. 

Al-Baaji
(may Allaah have mercy on him) said: 

The words
“The best of du’aa’ is on the day of ‘Arafah” mean the dhikr with the
greatest blessing, the greatest reward and that which is most likely to be
answered. It may be interpreted as referring to pilgrims only, because the
meaning of du’aa’ on the day of ‘Arafah is very true in their case, and
applies especially to them. But if the day of ‘Arafah is regarded in general
terms, it is described as such because of the pilgrims being there. And
Allaah knows best. End quote. 

Al-Muntaqa Sharh al-Muwatta’ (1/358). 

It is proven
that some of the salaf regarded “al-ta’reef” as permissible, which means
gathering in the mosques to offer du’aa’ and remember Allaah (dhikr) on the
day of ‘Arafah. Among those who did that was Ibn ‘Abbaas (may Allaah be
pleased with him). Imam Ahmad also regarded it as permissible although he
did not do it himself. 

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

Al-Qaadi
said: There is nothing wrong with ta’reef, gathering in the afternoon of the
day of ‘Arafah in the regions (i.e., other than ‘Arafah). Al-Athram said: I
asked Abu ‘Abd-Allaah (i.e., Imam Ahmad) about ta’reef in the regions, where
they gather in the mosques on the day of ‘Arafah, and he said: I hope that
there is nothing wrong with it, as more than one did it. Al-Athram narrated
that al-Hasan said: The first one who did ta’reef in Basra was Ibn ‘Abbaas
(may Allaah have mercy on him). Ahmad said: The first ones who did it were
Ibn ‘Abbaas and ‘Amr ibn Hurayth. 

Al-Hasan,
Bakr, Thaabit and Muhammad ibn Waasi’ used to attend the mosque on the day
of ‘Arafah. Ahmad said: There is nothing wrong with it, it is only du’aa’
and remembrance of Allaah (dhikr). It was said to him: Do you do it? He
said: As for me, no. And it was narrated that Yahya ibn Ma’een attended (the
mosque) with the people on the afternoon of ‘Arafah. End quote. 

Al-Mughni
(2/129). 

This
indicates that they thought that the virtue of the day of ‘Arafah did not
apply only to the pilgrims only, although gathering to remember Allaah and
say du’aa’ in the mosques on the day of ‘Arafah was not narrated from the
Prophet (peace and blessings of Allaah be upon him). Hence Imam Ahmad
did not do it, but he allowed it and did not forbid it, because it was
narrated that some of the Sahaabah did it, such as Ibn ‘Abbaas and ‘Amr ibn
Hurayth (may Allaah be pleased with them). 

And Allaah
knows best.