What is the ruling on the pilgrim fasting on the Day of 'Arafah?
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The student : Please, my Shaykh.
The Shaykh : I say: Regarding the pilgrim fasting on 'Arafah!
The student: Yes.
The Shaykh : The Messenger (peace and blessings be upon him) was not fasting, and he intentionally displayed his breaking of the fast to the people when he was called to a cup of water while on his camel, so he drank.
The student: Yes.
The Shaykh : So I say, considering that there is only this action, and there is no verbal legislation as there is for the traveler.
The student: Yes.
The Shaykh : So I say, if the pilgrim is comfortable and at ease such that fasting does not burden him, then he may fast, because there is no prohibition. The hadith that was reported regarding the prohibition of fasting on the Day of 'Arafah at 'Arafah is a weak hadith, it is not authentic. So we have only his action (peace and blessings be upon him). If the fasting pilgrim among the pilgrims does not encounter any hardship that prevents him from having the energy for the rites of the pilgrim, which include: increasing the recitation of the talbiyah, increasing supplication, and the like, then I see no obstacle to fasting. I said the same about the traveler in some situations, where he is more comfortable in his state of travel than in his state of residence. So if there were not textual proofs that obligate the Muslim to pray the prayer of the traveler, i.e., shortening, we would say: now his situation while traveling is easier and gentler and more pleasant than his situation while resident.
The student : Yes.
The Shaykh : We would say: So he prays the prayer of the resident. But we do not say this because we have a ruling.
The student : Definitive.
The Shaykh : Definitive.
The student : Very good.
The Shaykh : This is what.
The Shaykh : I say: Regarding the pilgrim fasting on 'Arafah!
The student: Yes.
The Shaykh : The Messenger (peace and blessings be upon him) was not fasting, and he intentionally displayed his breaking of the fast to the people when he was called to a cup of water while on his camel, so he drank.
The student: Yes.
The Shaykh : So I say, considering that there is only this action, and there is no verbal legislation as there is for the traveler.
The student: Yes.
The Shaykh : So I say, if the pilgrim is comfortable and at ease such that fasting does not burden him, then he may fast, because there is no prohibition. The hadith that was reported regarding the prohibition of fasting on the Day of 'Arafah at 'Arafah is a weak hadith, it is not authentic. So we have only his action (peace and blessings be upon him). If the fasting pilgrim among the pilgrims does not encounter any hardship that prevents him from having the energy for the rites of the pilgrim, which include: increasing the recitation of the talbiyah, increasing supplication, and the like, then I see no obstacle to fasting. I said the same about the traveler in some situations, where he is more comfortable in his state of travel than in his state of residence. So if there were not textual proofs that obligate the Muslim to pray the prayer of the traveler, i.e., shortening, we would say: now his situation while traveling is easier and gentler and more pleasant than his situation while resident.
The student : Yes.
The Shaykh : We would say: So he prays the prayer of the resident. But we do not say this because we have a ruling.
The student : Definitive.
The Shaykh : Definitive.
The student : Very good.
The Shaykh : This is what.
Source
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The Arabic text is copied verbatim from the original source, without any edits.