101. THE DESCRIPTION OF HIS DEPARTURE FROM MADINAH TO MAKKAH FOR PILGRIMAGE
On the authority of Ibn ‘Umar that Allah’s Messenger (Peace and Blessings of Allah be upon him) used to go (for Hajj) via Ash-Shajarah pathway and return via Mu‘arras pathway; and no doubt, whenever Allah’s Messenger (Peace and Blessings of Allah be upon him) went to Makkah, he used to offer the prayer in the Mosque of Ash-Shajarah; on his return, he used to offer the prayer at Dhul- Hulaifah in the middle of the valley, and pass the night there until the morning.”
On the authority of Anas that the Prophet (Peace and Blessings of Allah be upon him) performed pilgrimage on a shabby mount and underneath was a velvet sheet and he said: “A Hajj devoid of show-off and dissimulation.”
Al-Bukhari has related in his Saheeh on the authority of Thumamah Ibn ‘Abdullah Ibn Anas who said: “Allah’s Messenger performed Hajj on a packsaddle and he was not a miser.” (Anas added): “Allah’s Messenger performed Hajj on a pack-saddle and the same mount was carrying his baggage too.”
Imam Ahmad related the authority of Ishaq Ibn Sa’eed from his father who narrated: “I set out along with Ibn ‘Umar and we met a company of Yemenis with leather luggage and the reign of their camels was rope. So ‘Abdullah said: ‘Whoever wishes to see the similitude of fellowship common with Allah’s Messenger (Peace and Blessings of Allah be upon him) and his Companions when they arrived for the Farewell Pilgrimage, then let him look at this company’.”
On the authority of Asma’ Bint Abu Bakr who narrated: “We set out with the Prophet (Peace and Blessings of Allah be upon him) on pilgrimage until we got to Al-Arj where the Messenger of Allah dismounted and ‘A’ishah (May Allah be pleased with her) sat by his side while I sat by my father. Allah’s Messenger (Peace and Blessings of Allah be upon him) and AbuBakr shared the same camel and it was entrusted to a slave-boy of Abu Bakr. Abu Bakr sat waiting for him to turn up and when he did, his camel was not with him. Abu Bakr asked: “Where is your camel?” The boy said: “It got lost yesterday.” Abu Bakr said: “The only camel and you lost it?” Then he began to hit him while Allah’s
The Messenger (Peace and Blessings of Allah be upon him) was smiling and saying: “Look at this pilgrim and his action.”
It has been stated earlier that Allah’s Messenger (Peace and Blessings of Allah be upon him) offered four Raka‘ahs of Dhuhr prayers and then proceeded to Dhul- Hulaifah, which is also known as Wadi Al-‘Aqeeq and he offered the ‘Asr prayers in two Raka‘ahs which points to the fact that he came to DhulHulaifah during the day at the time of ‘Asr and thus he shortened the ‘Asr prayers. Between Madinah and Dhul-Hulaifah was a distance of three miles and thereafter, he offered the Maghreb and ‘Isha’. He spent the night there until the morning and led his Companions in Salat. He then informed them that a revelation had been sent to them during the night concerning the Ihram.
On the authority of Abdullah Ibn ‘Umar who narrated that the Prophet (Peace and Blessings of Allah be upon him) came while he was at Al-Mu‘arras in Dhul-Hulaifah. It was said to him: “You are in a blessed valley.”
Al-Bukhari related on the authority of ‘Umar who narrated: I heard Allah’s Messenger (Peace and Blessings of Allah be upon him) say while he was in Wadi Al- ‘Aqeeq: “Tonight a messenger came to me from my Lord and asked me to pray in this blessed valley and to assume Ihram for Hajj and ‘Umrah together.” Al-Bukhari related it exclusive of Muslim. Obviously the command to the Prophet (Peace and Blessings of Allah be upon him) to pray at the valley of ‘Aqeeq was a command to stay there until he offered the Dhuhr prayers. This is because the order came tohim in the night and he informed them after the conclusion of the Subh prayers and there was no Salat coming
just after that except Dhuhr. Thus, he ordered them to offer it there even if the Ihram would come afterward. This is why he said: “Tonight a messenger came to me from my Lord and asked me to pray in this blessed valley and to assume Ihram for Hajj and ‘Umrah together.” This has been used as evidence for the obligation of Qiran and incidentally, it is the strongest evidence on that as shall be explained in due course.
The significance of this is that Allah’s Messenger (Peace and Blessings of Allah be upon him) was ordered to remain in the valley of ‘Aqeeq until the time of the Dhuhr prayers, and he complied. He remained there and visited his wives in turn that morning; there were nine of them with him at the time, all of whom had set out with him. He did not leave until he offered the Dhuhr prayers as shall be explained in due course in the Hadith of Abi Hassan AlA‘raj from Ibn ‘Abbas that: “Allah’s Messenger (Peace and Blessings of Allah be upon him) offered the Dhuhr prayers at Dhul- Hulaifah and then he branded his Badanah (sacrificial camels) and he rode his mount and began the Talbiyah.”
On the authority of Anas Ibn Malik who narrated that: “Allah’s Messenger (Peace and Blessings of Allah be upon him) offered the Dhuhr prayers and then mounted his camel. When he ascended Al-Baida’, he said the Talbiyah.”On the authority of Anas also (that): “Allah’s Messenger (Peace and Blessings of Allah be upon him) spent the night at Dhul- Hulaifah until the following morning when he offered the Subh prayers and then rode his camel until it took him to Al-Baidaa when he pronounced the Talbiyah for both ‘Umrah and Hajj.” ‘A’ishah (May Allah be pleased with her) narrated: “I used to apply perfume onAllah’s Messenger (Peace and Blessings of Allah be upon him) and then he would visit his wives, and then he would assumeIhram in the morning while still emitting perfume.” On the authority of Kharijah Ibn Zaid Ibn Thabit from his father who narrated: “He saw Allah’s Messenger (Peace and Blessings of Allah be upon him) remove his cloth for his Talbiyah and take a bath.”
On the authority of ‘A’ishah (May Allah be pleased with her) that: “I applied perfume on Allah’s Messenger with my own hands with Dhareerah during the Farewell Pilgrimage for exiting the state of Ihram and entering into it.”
This Hadith points to the fact that Allah’s Messenger, (Peace and Blessings of Allah be upon him) applied perfume after the bath, for if the perfume were applied before the bath, it would have been washed away and none of its traces would remain –especially three days after assuming Ihram. Some of the predecessors, including Ibn ‘Umar, have opined that it is detestable to apply perfume at the time of Ihram.
Ibn ‘Umar narrated that Hafsah, the wife of the Prophet, asked: “O Messenger of Allah, why have the people finished their Ihram after performing ‘Umrah but you have not finished your Ihram after performing ‘Umrah?” He replied: “I have matted my hair and garlanded my Hady. So I will not finish my Ihram until I have slaughtered (my Hady).”
On the authority of Ibn ‘Abbas who narrated that: “When Allah’s Messenger, (Peace and Blessings of Allah be upon him) reached Dhul-Hulaifah, he called for his camel, marked it on the right side of its hump, removed the blood from it, and tied two sandals round its neck. He then mounted his camel.” The authors of the four Sunan have related it through different chains on the authority of Qatadah.This is a pointer that Allah’s Messenger, (Peace and Blessings of Allah be upon him) carried out the marking and garlanding of his Budn (sacrificial camel) with his own hands and he entrusted the marking and garlanding of the remainder to someone else for his Hady were many either numbering 100 or slightly less. It is also possible that he slaughtered 63 with his own hands and told ‘Ali to slaughter the remainder. The Hadith of Jabir indicates that ‘Ali came from Yemen with the Prophet’s Budn and the wordings of Ibn Ishaq mentions that Allah’s Messenger, (Peace and Blessings of Allah be upon him) shared his Budn with ‘Ali. And Allah (SWT) knows best. Others mentioned that he (the Messenger of Allah)
and ‘Ali slaughtered 100 camels on the day of Nahr. Based on this, it is possible that he had herded them all the way from Dhul-Hulaifah and it is equally possible that he bought some of them afterward while he was a Muhrim.
By: Ibn Katheer
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