114. HIS SA’I BETWEEN AS-SAFA AND AL-MARWAH
Imam Muslim related in his Saheeh on the authority of Jabir in his lengthy Hadith quoted earlier after mentioning his sevencircuits around the House, his two Raka‘ahs of Salat at the Maqam, hesaid: Thereafter, he went out to Safa and (as he reached near it) he recited: “Verily! As-Safa and Al-Marwah are of the Symbols of Allah.” (Soorah Al-Baqarah 2:158) and then added: “We begin with what Allah has begun.” He first mounted Safa till he saw the House, and facing the Qiblah he extolled the greatness of Allah and then said: “La ilaha ill-Allah wahdahu la shareeka lahu lahul- mulk wa lahul-hamd wa Huwa a‘la kulli shai’in Qadeer. La ilaha ill-Allah anjaza wahdahu wa sadaqa a‘bdahu wa ghalabal-ahzab wahdahu (There is no deity worthy of worship (in truth) but Allah, the One, there is no partner with Him. His is the Sovereignty; to Him is due praise and He is Powerful over everything. There is no deity worthy of worship (in truth) but Allah, Who fulfilled His promise, helped His servant and overcame the confederates alone).” Then he supplicated and then resumed these words and then he descended until his feet came down to the bottom of the valley, then he ran, and when he began to ascend, he walked again till he reached Al- Marwah. He ascended it, faced the House and he repeated what he said on As-Safa’.
On the authority of Umm Walad Shaibah Ibn ‘Uthman who said that she saw the Prophet going between As-Safa and Al-Marwah(for Sa‘i). An-Nasa’i related it. The meaning of Sa‘i here is the movement from As-Safa to AlMarwah and vice versa and the meaning here is not the jogging and hastening. This is because Allah has not made it compulsory on us; rather, if a man were to walk normally throughout the seven circuits and he did not perform Ramal (jogging) in the ravine, that will still suffice him according to a group of scholars and no difference of opinion is known concerning that.
At-Tirmidhi, may Allah have Mercy on him, reported from some people of knowledge from Katheer Ibn Jumhan who said: “I sawIbn ‘Umar walk in the Masa‘a (place of Sa‘i) and I said to him: ‘Do you walk between As-Safa and Al-Marwah?’ He said: ‘If I hasten, I have seen Allah’s Messenger doing that and if I walk, I have seen Allah’s Messenger doing that as well and coupled with that, I am an old man’.” Then the narrator said: This Hadith is hasan saheeh.
The statement of ‘Umar that he witnessed the two situations from Allah’s Messenger, (Peace and Blessings of Allah be upon him),implies two things:That he saw him walk during the Sa‘i and not jogging at all. Or that he saw him hasten a part and walk a part of the way. This (the second implication) is perhaps stronger because it has been related by both Al-Bukhari and Muslim on the authority of Ibn ‘Umar that Allah’s Messenger, (Peace and Blessings of Allah be upon him), used to hasten in the middle of the valley whenever he went between Safa and Marwah. It is has been stated earlier in the Hadith of Jabir that Allah’s Messenger, (Peace and Blessings of Allah be upon him), “Descended until his feet came down in the bottom of the valley, then he ran, and when he began to ascend, he again walked until he reached Marwah.”This is the more preferred opinion of the scholars that it is recommended to jog in the middle of the valley at each circuit during the Sa‘i. They designate it to be between the green mileposts; one toward Safa close to the Mosque and two together in the direction of Marwah, also close to the Mosque. Some of the scholars said: The distance between these mileposts today is wider than the middle of the valley in which Allah’s Messenger, (Peace and Blessings of Allah be upon him), jogged. And Allah (SWT) knows best.
As for the statement of Muhammad Ibn Hazm in the book he compiled on the Farewell Pilgrimage: “Then he (the Messenger of Allah) exited to Safa and he recited: “Verily! As-Safa and Al- Marwah are of the Symbols of Allah.” (Soorah Al-Baqarah 2:158) I start with what Allah has started,” then he went between Safa and Marwah seven times riding, or jogging through the first three circuits and walking the remaining four. No one has concurred with him on this opinion and nobody has uttered it before him that Allah’s Messenger, (Peace and Blessings of Allah be upon him), ran three circuits between Safa and Marwah and he walked four circuits. Coupled with this serious error, he did not adduce for it any evidence at all. Rather, when he got to the point of adducing evidence for it, he said: “We do not find any text for the number of jogging between Safa and Marwah even though that is agreed upon. If he intends that the Ramal in he first three circuits is agreed upon, then this is not correct; in fact, no one has said it. If he intends that the Ramal in the first three circuits is generally agreed upon, then that also does not avail him nor does it actualize his intention. Just as they agreed upon Ramal in the first three circuits, they have also agreed on its being recommended in the other four circuits. Hence, Ibn Hazm’s restriction of Ramal to the first three circuits is contrary to what the scholars have mentioned.
As for Ibn Hazm’s statement that Allah’s Messenger, (Peace and Blessings of Allah be upon him), was riding between Safa and Marwah, then it has been presented earlier on the authority of Ibn ‘Umar that Allah’s Messenger, (Peace and Blessings of Allah be upon him), used to hasten in the middle of the valley.
In the narration of At-Tirmidhi on his authority, it reads: “If I hasten, (this is because) I have seen Allah’s Messenger, (Peace and Blessings of Allah be upon him), doing so; and if I walk, (this is because) I have seen Allah’s Messenger, (Peace and Blessings of Allah be upon him) doing so.” Jabir also said: “When he descended until his feet touched the bottom of the valley, then he ran,and when he began to ascend, he again walked.” It is related by Muslim. Habeebah Bint Abi Tijrat narrated: “He hastened and his Izar gathered round him due to the intensity of the jogging.” It is related by Ahmad. It is recorded in Saheeh Muslim on the authority of Jabir as stated earlier that he climbed Safa until he could see the House and similarly on Marwah.
It is stated earlier on the authority of Jabir that Allah’s Messenger, (Peace and Blessings of Allah be upon him), made his camel kneel down at the gate of the Mosque until he circumambulated and it is not mentioned that he mounted it at the time when he went out to Safa. All of these indicate the possibility that Allah’s Messenger, (Peace and Blessings of Allah be upon him), performed Sa‘i on foot.
However, Muslim related on the authority of Abu Az-Zubair that he heard Jabir Ibn ‘Abdullah say: During the FarewellPilgrimage, the Prophet performed the Tawaf of the House on the back of his mount and the Sa‘i on his camel so that the peoplecould see him, to direct them and that they may ask him questions; neither the Prophet nor his Companions performed Sa‘i except once. Abu Dawood has related on the authority of Abu Az-Zubair that he heard Jabir Ibn ‘Abdullah say: “During the FarewellPilgrimage, the Prophet circumambulated the House and then between Safa and Marwah.”
This is well-preserved in the Hadith of Ibn Juraij which is very problematic because the remainder of the narrations of Jabir and others indicated that the Messenger of Allah, (Peace and Blessings of Allah be upon him), performed Sa‘i on foot. It is possible that this addition is a version of Abu Az-Zubair and his statement: “Between Safa and Marwah” is an interpolation from someone after the Companions. And Allah (SWT) knows best. Or perhapsAllah’s Messenger, (Peace and Blessings of Allah be upon him), carried out some of his Tawafs on foot and they witnessed what has been mentioned but when the number of the people became multiplied and there was overcrowding, he rode as indicated by the Hadith of Ibn ‘Abbas coming shortly. Ibn Hazm conceded that his first Tawaf around the House was on foot and understood his riding during Tawaf to be in the ones after. He also claimed that he was riding during the Sa‘i, he said: Because he did not circumambulate but once and he interpreted the statement of Jabir: “till his feet touched the bottom of the valley, then he ran,” as to be correct. If he was riding, then, when his camel descended into the valley, he had descended entirely, his foot along with the rest of his body. This interpretation is very remote indeed. And Allah (SWT) knows best.
Abu Dawood related on the authority of Abu Tufail who said: I said to Ibn ‘Abbas: “Your people claim that Allah’s Messenger did Ramal round the House and that is part of his Sunnah.” He replied: “They told the truth and they lied.” I said: “Where did they speak the truth and where did they tell a lie?” He said: “They spoke the truth for the Messenger of Allah did Ramal but they lied because it is not Sunnah. During the period of Hudaibiyah, the Quraish said: Leave him and his Companions to die like maggots. Afterward, they reached an armistice to allow the Muslims to perform Hajj the following year and to reside in Makkah for three days for that purpose. Allah’s Messenger arrived (in Makkah) while the polytheists were in the direction of Qu‘aiqi‘an. Allah’s Messenger, (Peace and Blessings of Allah be upon him), said to his Companions: ‘Do Ramal of the House three times.’ Thus, it is not Sunnah.”
She said: “Your people claim that Allah’s Messenger, (Peace and Blessings of Allah be upon him) went between Safa and Marwah On the back of his camel and that is Sunnah.” He said: “They told the truth and they lied. They spoke the truth for the Messenger of Allah, (Peace and Blessings of Allah be upon him), did Sa‘i but they lied because it is not Sunnah. It was difficult repelling and staving off the people from the Prophet so he rode his camel so that they may hear and see him (well) and to observe his movements without their hands reaching him.
Muslim has related on the authority of Ibn ‘Abbas in which he mentioned the virtue of circumambulating the House in the manner described above and then he said: She said to Ibn ‘Abbas: “Relate to me about the Tawaf between Safa and Marwah while riding, for your people claim that it is Sunnah?” He replied: “They told the truth and they lied.” I said: “What do you mean by your statement: they told the truth and they lied.” He said: “The people swarmed Allah’s Messenger, (Peace and Blessings of Allah be upon him), shouting: ‘This is Muhammad! This is Muhammad!’ Until the virgin girls came out of the houses. Meanwhile, the Prophet did not tolerate people being beaten in his presence. However, when he was overcrowded, he rode.” Ibn ‘Abbas added: “But walking and hastening is preferred.” This is the wording of Muslim and it implies that his riding was circumstantial and this is a reconciliation of all the Ahadeeth. And Allah (SWT) knows best.
As for what is related by Muslim in his Saheeh on the authority of Abu Tufail who said: “I said to Ibn ‘Abbas: ‘I think that I saw Allah’s Messenger.’ He (Ibn ‘Abbas) said: ‘Describe him to me.’ I said: ‘I saw him near Marwah on the back of a she-camel, and people thronged aroundhim.’ Thereupon Ibn Abbas said: ‘It was Allah’s Messenger for they (the crowd of people) were neitherpushed aside from him,nor were they turned away’.”Muslim has related it exclusively and there is nothing in it indicating that Allah’s Messenger, (Peace and Blessings of Allah be upon him), performed the Sa‘i between Safa and Marwah riding since that was neither restricted to the Farewell Pilgrimage nor other than it. Supposing that it occurred during the Farewell Pilgrimage, from what is possible is that after Allah’s Messenger, (Peace and Blessings of Allah be upon him), had concluded his Sa‘i, his sitting on Marwah, his addressing the people, his commanding those who did not drive their Hady among them to turn their Hajj into ‘Umrah and they had exited from their Ihram (as commanded) except those who came with their Hady, as stated earlier in the Hadith of Jabir; after all these, he came to his camel, mounted it and proceeded to his residence at Al-Abtah as we shall relate shortly. It is at this time Abu At-Tufail ‘Amir Ibn Wathilah Al-Bakri saw him. He was also counted among the junior Companions.
However, Abu Dawood related on the authority of Abu At-Tufail who said: “I saw the Prophet circumambulating the House on the back of his camel, touching the corner with a staff and then would kiss it (the stick).” Muhammad Ibn Rafi’ added: “Afterward, he went out to Safa and Marwah and he walked between them seven times (riding) on his camel.” Muslim has also related it in his Saheeh from the Hadith of Abu Dawood At- Tayalisi.
On the authority of Qudamah Ibn ‘Abdullah Ibn ‘Ammar Al- Kilabi who narrated that he saw Allah’s Messenger, (Peace andBlessings of Allah be upon him), pelting the Jamrah on the day of Nahr at the middle of valley while riding a reddish camel, neither beating nor shoving (people) and he was not saying: ” (stay) away from me, (stay) away from me.”
I say: A number of scholars from Iraq like Abu Hanifah and his companions and Ath-Thawri have posited that a Qarin (a pilgrims performing Hajj Qiran) should do two Tawafs and two Sa‘is. This opinion is also related to ‘Ali, Ibn Mas‘ood, Mujahid and Ash-Sha‘bi. They can adduce the lengthy Hadith of Jabir as a proof that the Prophet, (Peace and Blessings of Allah be upon him), did Sa‘i between Safa and Marwah on foot and this Hadith of his that the Prophet, (Peace and Blessings of Allah be upon him), performed Sa‘i between both of them on foot throughout the number of circuits on one occasion and on another riding. Sa’eed Ibn Mansoor has related in his Sunan on the authority of ‘Ali, may Allah be pleased with him, that he made intention for Hajj and ‘Umrah. When he arrived in Makkah, he circumambulated the House and between Safa and Marwah for his ‘Umrah. Thereafter, he circumambulated the House and walked between Safa and Marwah for his Hajj. He remained in Ihram until the day of sacrifice. This wording is his.
Abu Dharr Al-Harawi in Al-Manasik said on the authority of ‘Ali that he combined both Hajj and ‘Umrah and he performed two Tawafs and Sa‘i (i.e., one each) for both of them and said: “This is how I have seen Allah’s Messenger, (Peace and Blessings of Allah be upon him), behave.” This is how Al-Baihaqi, Ad- Daraqutni and An-Nasa’i also related in Khasa’is ‘Ali.
Al-Baihaqi related in his Sunan on the authority of Abu Nasr who said: I met ‘Ali while I had made intention for Hajj and he had made intention for both Hajj and ‘Umrah so I asked: “Is it possible for to me to act in a similar manner (as you have acted)?” He replied: “That is on the condition that you started with the ‘Umrah.” I said: “What do I do if I intend to do that?” He said: “You will take a container of water and you will take a bath with it. Then you will make intention for both of them together and then you will perform two Tawafs and Sa‘is (i.e., one each) for both of them and it is not permissible for you to do anything that will vitiate your Ihram before the day of sacrifice.”
Al-Mansoor said: “I mentioned that to Mujahid and he said: ‘We used to give a religious verdict of one Tawaf but now, we shall desist’.”
I say: However, what is related in authentic Ahadeeth run contrary to that. We have presented earlier a narration on the authority of Ibn ‘Umar in Saheeh AlBukhari that he made intention for ‘Umrah and he joined the Hajj to it so he became a Qarin and he performed one Tawaf for the Hajj and ‘Umrah and he commented: This is the same way Allah’s Messenger had acted.
On the authority of Ibn ‘Umar who narrated: Allah’s Messenger, (Peace and Blessings of Allah be upon him), said: “Whoever combines both Hajj and ‘Umrah together should perform one Tawaf and one Sa‘i for both of them.” At-Tirmidhi said: This Hadith is hasan ghareeb.
I say: Its chain is upon the standard of Muslim. This is how ‘A’ishah (May Allah be pleased with her), the Mother of theBelievers, acted for she was among those who made intention for ‘Umrah due to the fact that she did not drive along with her Hady. Thus, when she menstruated, Allah’s Messenger, (Peace and Blessings of Allah be upon him), commanded her to take a bath and to make intention for Hajj along with her ‘Umrah so she became a Qarinah (a female pilgrim on Hajj-Qiran). When they returned from Mina, she requested to be allowed to perform ‘Umrah after her Hajj and she was granted in order to please her as clearly related in the Hadith.
Imam Ash-Shafi‘i related on the authority of ‘Ata’ that Allah’s Messenger, (Peace and Blessings of Allah be upon him), said to A’ishah (May Allah be pleased with her): “Your circumambulation of the House and between Safa and Marwah suffices for your Hajj and ‘Umrah.”This narration is clearly mursal though it is connected in meaning.
Muslim related from the Hadith of Ibn Juraij who said: “Abu Az- Zubair informed me that he heard Jabir say that the Messenger of Allah, (Peace and Blessings of Allah be upon him), came to ‘A’ishah (May Allah be pleased with her), may Allah be pleased with her, and found her weeping, and said: ‘What is the matter with you?’ She said: ‘The matter is that I have commenced my menstruation and the people have exited from Ihram, but I have not circumambulated the House, and the people are going for Hajj now (but I can’t go).’ Whereupon he said: ‘It is a matter which Allah has ordained for the daughters of Adam, so now take a bath and put on the Ihram for Hajj.’ She (‘A’ishah (May Allah be pleased with her)) did accordingly, and stayed at the places of stay until her monthly period was over. She then circumambulated the House, and (ran between) Safa and Marwah. He (the Prophet) then said: ‘Now both your Hajj and ‘Umrah are complete,’ whereupon she said: ‘I feel in my mind that I did not circumambulate the House until I performed Hajj (I missed the circumambulation of ‘Umrah).’ Thereupon Allah’s Messenger said: ‘Abdur Rahman, take her to Tan‘eem (so as to enable her) to perform ‘Umrah (separately), and it was the night at Hasbah’.” Another Hadith from Juraij reads: Abu Az- Zubair informed me that he heard Jabir say, “The Prophet and Companions did not perform Tawaf between Safa and Marwah except once.” According to the companions of Abu Hanifah, may Allah have Mercy on him, the Prophet and his Companions who drove their Hady along with them had done combined Hajj with ‘Umrah as indicated by the aforementioned Ahadeeth. And Allah (SWT) knows best.
Ash-Shafi‘i related to the authority of ‘Ali who said concerning a pilgrim performing Hajj-Qiran: “He will perform two Tawafsand one Sa‘i.” AshShafi‘i added: some people said: Two Tawafs and Sa‘is and they adduced as evidence a weak narration on the authority of ‘Ali.
Jabir narrated in his Hadith: Until the end of his Tawaf (i.e. Sa‘i) at AlMarwah when he said: “If I had known beforehand what I Have come to know afterward, I would not have brought sacrificial animals.” Related by Muslim. It is a proof against those who state that Sa‘i is fourteen circuits. Each to and from is considered one circuit. This is the opinion of a group of senior followers of the Shafi‘i madhhab and this Hadith is a refutation for them. This is because, based on their opinion, the last circuit of Sa‘i ends at Safa and not Marwah. Thus, Ahmad said in his own version of the Hadith of Jabir: “When it was his seventh running at Marwah he said: ‘If I had known beforehand what I have come to know afterward, I would not have brought sacrificial animals and would have performed an ‘Umrah.’ So, he who among you has not brought the sacrificial animals with him should exit from Ihram and treat it as an ‘Umrah.” All the people exited from their Ihram. Muslim added: All the people exited from their Ihram and cut their hairs except the Prophet as well as those brought with them a Hady.
A host of Companions have narrated his command to those who did not bring along a Hady to treat their Hajj as ‘Umrah. We Discuss them at length here and we have enumerated them in the book Al-Ahkam Al-Kabeer, insha’Allah. Scholars have disagreed concerning that. Malik, Abu Hanifah and As-Shafi‘i argue that it is part of the Khasa’is (peculiarities) of the Companions and then its permissibility for people other than them was abrogated. They rely on to the opinion of Abu Dharr that a repeal of Hajj for ‘Umrah was meant only for the Companions of Muhammad. It is related by Muslim.
However, Imam Ahmad refuted that saying: “It has been narrated by eleven Companions, so where did this occur in their narrations?” Thus, he opined that a repealing of Hajj for ‘Umrah is permissible for other than the Companions. Ibn ‘Abbas argues in favour of the obligation of repealing upon whoever does not bring with them a Hady. To him, it is permissible in the Shari‘ah if he had circumambulated the House and did not bring a Hady, then he becomes free of Ihram by the simple occurrence of that. According to him, there is no Nusuk (sacrifice) except for (Hajj) Qiran for whoever came with the Hady or Tamattu’ for those who did not come with the Hady. And Allah (SWT) knows best.
Al-Bukhari related on the authority of Ibn ‘Abbas who narrated: The Prophet along with his Companions arrived in Makkah in the morning of the fourth of Dhul-Hijjah in Ihram for Hajj only. So when we arrived, the Prophet ordered us to change our intentions of the Ihram for ‘Umrah and that we could remove our Ihram after performing the ‘Umrah and could go to our wives (for intercourse). The people began talking about that. Jabir said in surprise: “Shall we go to Mina while semen is dribbling from our male organs?” Jabir moved his hand while saying so. When this news reached the Prophet he delivered a sermon and said: “I have been informed that some people were saying such-and-such;by Allah, I fear Allah more than you do, and am more obedient to Him than you. If I had known what I know now, I would not have brought the Hady (sacrifice) with me and had the Hady not been with me, I would have removed Ihram.” At that Suraqah Ibn Malik stood up and asked: “O Allah’s Messenger! Is this permission for us only or is it forever?” The Prophet, (Peace and Blessings of Allah be upon him), replied: “It is forever.”
On the authority of Jabir who narrated: “We, in the state of Ihram, came with the Messenger of Allah for Hajj-Mufrad (with the aim of Hajj only), and ‘A’ishah (May Allah be pleased with her) set out for ‘Umrah, and when we reached Sarif, she entered in the state of her monthly period. We proceeded on until we reached Makkah and circumambulated the Ka‘bah and ran between Safa and Marwah; and the Messenger of Allah, (Peace and Blessings of Allah be upon him), commanded that anyone among us who had no sacrificial animal with him should exit from the Ihram. We said: “What does this exciting thing imply?” He said: “Exit Completely from the state of Ihram, and we returned to our wives and applied perfume and put on our clothes and we were just four nights away from ‘Arafah.”
It is explicit in these two Ahadeeth that Allah’s Messenger, (Peace and Blessings of Allah be upon him), arrived in Makkah in the year of Hajjat AlWadaa’ on the morning of the 4th day of Dhul-Hijjah. That was on Sunday when the day had risen and at the time of Dhuha because the first day of Dhul- Hijjah that year fell on Thursday without any dispute. Thus, the day of ‘Arafah that year fell on the day of Jumu‘ah based on the Hadith of ‘Umar Ibn AlKhattab recorded in the Saheehain as shall be presented later.
When Allah’s Messenger, (Peace and Blessings of Allah be upon him), arrived on Sunday, the fourth day of the month, and as mentioned earlier, he started with the Tawaf of Ka’bah and then Sa‘i. Upon concluding his running between them at Marwah, he ordered the one who had no Hady with him to exit from his Ihram compulsorily and that became obligatory upon them without an option. They complied but some of them were grieved because Allah’s Messenger, (Peace and Blessings of Allah be upon him),did not exit from his Ihram due to his coming with the Hady and they wished to act exactly as he had done. When he saw their unhappy demeanor, Allah’s Messenger, (Peace and Blessings of Allah be upon him), said to them: “If I had known beforehand what I have come to know afterward, I would not have brought sacrificial animals and would have performed an‘Umrah.”Meaning, if I had known that it would unnerve you, I would not have brought Hady with me so that I could put off the Ihram as you have.
Thus, the evidence of the preference for Tamattu’ becomes clear as mentioned by Imam Ahmad, deducing from this Hadith. He said: “I do not have a doubt that Allah’s Messenger, (Peace and Blessings of Allah be upon him), performed Hajj-Qiran, butTamattu’ is better because of his feeling of regret. His response is that the Prophet did not feel regret for Tamattu’ being better than Qiran in respect of the one who had brought along the Hady. Rather, Allah’s Messenger, (Peace and Blessings of Allah be upon him), felt regretful so that he may not discomfit his Companions by remaining in Ihram himself and his command that they should exit from their own Ihram.” Consequently, And Allah (SWT) knows best, when Imam Ahmad contemplated on this secret, he adduced in yet another narration from him that Tamattu’ is better in respect of the one who did not bring Hady based on Allah’s Messenger’s command that whoever, among his Companions, did not bring along the Hady to perform Tamattu’ and that Qiran is better for the one who brought the Hady as Allah has preferred for His Prophet during his Farewell Pilgrimage and His commanding him accordingly as stated above. And Allah (SWT) knows best.
Afterward, Allah’s Messenger, (Peace and Blessings of Allah be upon him), proceeded along with the people upon the completion of his Sa‘i between Safa and Marwah and his command to those who did not come with Hady to exit from Ihram until he alighted at Al-Abtah in the eastern part of Makkah. He remained there for the remainder of Sunday, Monday, Tuesday and Wednesday until he offered the Subh prayers of Thursday. All the while he led his Companions in prayers and he did not return to the Ka’bah Throughout those days.
Al-Bukhari said in the chapter on the one who does not come near the Ka‘bah and does not perform Tawaf till the day of ‘Arafah and returns after the first Tawaf that on the authority of ‘Abdullah Ibn ‘Abbas who narrated: the Prophet arrived in Makkah and he circumambulated (the House) and did Sa‘i between Safa and Marwah and did not come close to the Ka‘bah after his Tawaf until he returned from ‘Arafah. Al-Bukhari related it exclusively.
While Allah’s Messenger, (Peace and Blessings of Allah be upon him), was still at Al-Batha’, on the outskirts of Makkah, ‘Ali arrived from Yemen. Allah’s Messenger, (Peace and Blessings of Allah be upon him), had sent him to Yemen as a commander after Khalid Ibn Al- Waleed, as stated earlier. When he returned, he found that his wife, Fatimah, the daughter of Allah’s
Messenger, had exited from her Ihram as had the wives of Allah’s Messenger as (they were among) those who did not come along with the Hady and she had applied antimony and had put on dyed clothes. Showing disapproval ‘Ali asked: “Who asked you to do this?” She said: “My father.” ‘Ali went to the Messenger of Allah, (Peace and Blessings of Allah be upon him), showing annoyance at Fatimah for what she had done, and narrated to him: “O Messenger of Allah, Fatimah has exited from her Ihram, put on dyed clothes and applied antimony and she claims that you commanded her to do so.” Allah’s Messenger, (Peace and Blessings of Allah be upon him), said: “She has told the truth, she has told the truth, she has told the truth.” Then the Prophet asked him: “What did you say when you make the intention to go for Hajj?” ‘Ali said: “I assume the same Ihram as that of the Prophet.” He said: “I have with me sacrificial animals, so do not exit from the Ihram.” The total number of those sacrificial animals brought by ‘Ali from Yemen and of those brought by the Messenger of Allah, (Peace and Blessings of Allah be upon him), from Madinah and those he bought on the way was one hundred camels. Both of them shared in all of the Hady. All of these have been related earlier in Saheeh Muslim.
This silent approval refutes the narration mentioned by Al-Hafiz Abul-Qasim At-Tabarani, may Allah have Mercy on him, from the Hadith of ‘Ikrimah from Ibn ‘Abbas that ‘Ali met the Prophet on his way to Al-Juhfah.And Allah (SWT) knows best. AbuMoosa was among the people who came with ‘Ali but he did not come with a Hady so Allah’s Messenger, (Peace and Blessingsof Allah be upon him), ordered him to exit from his Ihram after he had performed the Tawaf and Sa‘i for ‘Umrah. Thus, he turned his intention for Hajj into ‘Umrah and he became a Mutamattu’ pilgrim and, thereafter, he used to give religious verdicts accordingly during the reign of ‘Umar Ibn Al-Khattab, may Allah be pleased with him. When he saw that ‘Umar used to do Hajj-Ifrad and ‘Umrah, he abandoned his previous verdict in deference and love for the Commander of the Faithful, ‘Umar.
Imam Ahmad related the authority of ‘Awn Ibn Abi Juhaifah who narrated that his father said: “I saw Bilal calling theAdhanand turning his mouth here and there with two of his fingers inserted into his ears.” He added: “Meanwhile, Allah’sMessenger, (Peace and Blessings of Allah be upon him), was in a reddish tint which I supposed was made of leather. Afterward, Bilal came out into his front with an iron-tipped walking stick and drove it into the ground and Allah’s Messenger, (Peace and Blessings of Allah be upon him), offered the Salat.” ‘Abdur Razzaq said: “I heard him say that it was in Makkah at Al-Batha’;while a dog, a woman and a donkey passed across the front (behind the iron-tipped walking stick) and he was wearing a reddish garment as if I could still see his shining shanks.” Sufyan said: “We think it (the garment) was a Hibarah.”
On the authority of Abu Juhaifah who narrated: Allah’s Messenger, (Peace and Blessings of Allah be upon him) went out at midday to Al-Batha’. He performed ablution, offered two units of the Dhuhr prayers while an iron- tipped walking stick was in front of him. ‘Awn added from a report from his father, Abu Juhaifah: “Meanwhile, donkeys and women were passing behind us.” Hajjaj said concerning the Hadith: Afterward, the people got up and were taking his hand and rubbing it on their faces. He added: “I also took his hand and rubbed it on my face and it felt colder than snow and its fragrance sweeter than musk.” The two authors of Saheeh have related it from the Hadith of Shu‘bah in its entirety.
Allah’s Messenger, (Peace and Blessings of Allah be upon him), remained at Al-Abtah, as indicated earlier, throughout Sunday, Monday, Tuesday and Wednesday. The people had exited from their Ihram except those who came along with Hady. It was during these days that ‘Ali Ibn Abi Talib arrived from Yemen together with those who had accompanied him among Muslims; he also came with wealth. The Prophet, (Peace and Blessings of Allah be upon him),did not return to the Ka‘bah after he had circumambulated it. On the morning of Thursday, Allah’s Messenger, (Peace and Blessings of Allah be upon him), offered the Subh prayers of that day at Al-Abtah which coincided with the day of Tarwiyah and it is equally referred to as the day of Mina because that is the day pilgrims proceed to it.
It has been related that the Prophet, (Peace and Blessings of Allah be upon him), gave an address prior to this day. It is said that it was the day before, based on what I saw from some commentaries on the Day of Embellishment because it is the day the Budn used to be embellished and similar things. And Allah (SWT) knows best.
Al-Baihaqi related on the authority of Ibn ‘Umar who narrated: Whenever Allah’s Messenger, (Peace and Blessings of Allah be upon him), addressed the people on the day of Tarwiyah, he would address them concerning their rites.
Allah’s Messenger, (Peace and Blessings of Allah be upon him), rode toward Mina before the sun shifted from its zenith though some said it was after it. Those people who had made the intention for Hajj at Al-Abtah assumed their Ihram when they were heading to Mina and dispatched their camel in its direction.
On the authority of Jabir Ibn ‘Abdullah who narrated: We arrived along with Allah’s Messenger, (Peace and Blessings of Allah be upon him), and exited from our Ihram until the day of Tarwiyah when we left Makkah after making an intention for Hajj. Al-Bukhari mentioned this as a short commentary.
On the authority of Jabir who narrated: “After we had exited from it, Allah’s Messenger, (Peace and Blessings of Allah be upon him), ordered us to put on our Ihram when we were heading to Mina.” He added: “We put on our Ihram from Al-Abtah.”
‘Ubaid Ibn Juraij said to Ibn ‘Umar: “I saw that whenever you are in Makkah and people put on Ihram on sighting the crescent moon you would not put it on until the day of Tarwiyah.” He responded: “I have never seen the Prophet putting on Ihram until his camel set out with him (to Mina).”
Al-Bukhari related: ‘Ata’ was asked concerning the person who passed Mina while reciting the Talbiyah of Hajj and he said: Ibn‘Umar used to utter the Labbaik on the day of Tarwiyah after he had offered the Dhuhr prayers and his camel had risen with him.
I say: This is how Ibn ‘Umar used to act whenever he performed Hajj with ‘Umrah. He would put off his Ihram for ‘Umrah and when it was the day of Tarwiyah, he would not utter the Labbaik until his camel had set out toward Mina just as Allah’sMessenger, (Peace and Blessings of Allah be upon him), had put on Ihram from Dhul-Hulaifah after he had offered the Dhuhr prayers and his camel had set out. However, on the day of Tarwiyah, the Prophet did not offer the Dhuhr prayers at Al- Abtah; rather, he offered it that day at Mina and there is no dispute concerning this.
On the authority of ‘Abdul-Aziz Ibn Rufai’ who narrated: “I asked Anas Ibn Malik: ‘Tell me something you have observed about the Prophet concerning where he offered the Dhuhr prayers on the Day of Tarwiyah (8th DhulHijjah).’ Anas replied: ‘He offered it at Mina.’ I said: ‘Where did he offer the ‘Asr prayers on the Day of Nahr (day of departure from Mina) ?’ He replied: ‘AtAl-Abtah,’ and added, ‘You should do as your leaders do’.”
On the authority of Ibn ‘Abbas who narrated: Allah’s Messenger, (Peace and Blessings of Allah be upon him), led us in the Dhuhr, ‘Asr, Maghreb, ‘Isha’ and Fajr prayers at Mina and then proceeded to ‘Arafah the following morning.
Ash-Shafi‘i has narrated that Allah’s Messenger, (Peace and Blessings of Allah be upon him), rode from Al-Abtah to Mina after Zawal but he offered the Dhuhr prayers in Mina and this Hadith is adduced as evidence for that. And Allah (SWT) knows best.
It has been stated earlier in the Hadith of Ja‘afar Ibn Muhammad from his father on the authority of Jabir who narrated: “Then allthe people except the Prophet and those who had with them sacrificial animals, removed their Ihram, and got their hair clipped. When it was the day of Tarwiyah they went to Mina and put on the Ihram for Hajj and the Messenger of Allah, (Peace and Blessings of Allah be upon him), rode and led the noon, afternoon, sunset, ‘Isha’ and dawn prayers. He then waited a little until the sun rose, and commanded that a tent should be pitched at Namirah.
The Messenger of Allah, (Peace and Blessings of Allah be upon him), then set out and the Quraish did not doubt that he would halt at Al-Mash‘ar Al-Haram (the sacred site) as the Quraish used to do in the pre-Islamic period. The Messenger of Allah, (Peace and Blessings of Allah be upon him), however, continued until he came to ‘Arafah and found that the tent had been pitched for him at Namirah. There he alighted and stayed until the sun had passed the meridian; then he commanded that Al-Qaswa’ be brought and saddled for him. He came to the bottom of the valley, and addressed the people saying:
“Verily, your blood, your property are as sacred and inviolable as the sacredness of this day of yours, in this month of yours, in this town of yours. Behold! Everything pertaining to the days of Ignorance is under my feet completely abolished. Abolished are also the blood-revenges of the days of Ignorance.
“The first claim of ours on blood-revenge which I abolish is that of the son of Rabee‘ah Ibn Al-Harith, who was nursed among the tribe of Sa’d and killed by Hudhail. The usury of the pre-Islamic period is abolished, and the first of our usury I abolish is that of Abbas Ibn ‘Abdul-Muttalib, for it is all abolished. Fear Allah concerning women! Verily, you have taken them on the security of Allah, and intercourse with them has been made lawful unto you by the words of Allah. You have right over them: they should not allow anyone to sit on your bed whom you do not like. But if they do that, you can chastise them but not severely. Their rights upon you are that you should provide them with food and clothing in a fitting manner.
I have left among you the Book of Allah, and if you hold fast to it, you would never go astray. And you would be asked about me (on the Day of Resurrection), (now tell me) what would you say?”
The audience said: “We will bear witness that you have conveyed (the message), discharged (the responsibility of Prophethood)and given wise (sincere) counsel.” The narrator said: “The Prophet then raised his forefinger toward the sky and pointed it at the people (said): ‘O Allah, bear witness. O Allah, bear witness,’ saying it thrice.”
It is recorded in the Saheehain on the authority of Ibn ‘Abbas who narrated: “I heard Allah’s Messenger, (Peace and Blessings of Allah be upon him), deliver the Khutbah on‘Arafat to the pilgrims: ‘Whoever does not have shoes may wearKhuffs and whoever does not find an Izar may wear trousers’.”
On the authority of ‘Amr Ibn Kharijah who said: “Attab Ibn Aseed sent me to Allah’s Messenger, (Peace and Blessings of Allah be upon him), while he was standing on ‘Arafat during Hajj. I delivered the message to him and then I stood under his camel while its saliva dribbled down my head and I heard him say: ‘O people, Allah has restored rights to their respective owners and that it is not permissible to make a will for a rightful inheritor. A child is attributed to the (owner of the) bed and stoning is for the adulterer. Whoever attributes himself to other than his rightful father, upon him shall be the curse of Allah, the angels and all mankind and Allah shall accept neither his obligatory deeds nor his supererogatory ones’.”
We will shortly present the content of the Khutbah which Allah’s Messenger, (Peace and Blessings of Allah be upon him), delivered after this on the day of Nahr and what it contains of wisdom, exhortation, encompassing benefits and prophetic morals insha’Allah.
Al-Bukhari related on the authority of Muhammad Ibn Abi Bakr Ath-Thaqafi who once asked Anas Ibn Malik, while the two ofthem were going from Mina to ‘Arafat: “What did you do on this day when you were with the Messenger of Allah?” He said: “Those of us who were saying the Talbiyah would continue doing so, and no one disapproved of it, and those of us who were saying: ‘Allahu Akbar’ would continue doing so, and no one disapproved of that either.” It is also related by Muslim.
Al-Bukhari related on the authority of Salim Ibn ‘Abdullah that ‘Abdul Malik Ibn Marwan wrote to Al-Hajjaj that he should follow ‘Abdullah Ibn ‘Umar in all the rites of Hajj. So when it was the Day of ‘Arafah (9th of Dhul-Hijjah), and after the sun had deviated or declined from the middle of the sky, Ibn ‘Umar and I came and he shouted near the cotton (cloth) tent of Al- Hajjaj: “Where is he?” Al-Hajjaj came out. Ibn ‘Umar said: “Let us proceed (to ‘Arafah).” Al-Hajjaj asked: “Just now?” Ibn ‘Umar replied: “Yes.” Al-Hajjaj said: “Wait for me until I pour water on myself (i.e. take a bath).” So, Ibn ‘Umar dismounted (and waited) until Al-Hajjaj came out. He was walking between me and my father. I informed Al-Hajjaj: “If you want to follow the Sunnah today, then you should shorten the sermon and then hurry up for the stay (at ‘Arafah).” Ibn ‘Umar said: “He (Salim) has spoken the truth.”
Al-Bukhari related after his narration of this that Al-Laith said: ‘Uqail narrated to me from Ibn Shihab on the authority of Salem Who said: In the year that he advanced against Ibn Zubair, Hajjaj asked Ibn ‘Umar what was done at this place of stay. He said: “If You intend to follow the Sunnah, then offer the Salat at noon time on the day of ‘Arafah.” Ibn ‘Umar Added: “He has spoken the truth. They used to combine the Dhuhr and ‘Asr prayers according to Sunnah.” I said to Salim: “Did Allah’s Messenger do that?” He said: “Are they following anything other than the Sunnah with that?”
On the authority of Ibn ‘Umar who narrated that Allah’s Messenger, (Peace and Blessings of Allah be upon him), proceeded from Mina on the morning of the day of ‘Arafah. He disembarked at Namirah which is the place at which the Imams usually camp on ‘Arafah. When it was time for the Dhuhr Salat, the Messenger of Allah, (Peace and Blessings of Allah be upon him), came out and combined both the Dhuhr and ‘Asr prayers. This is how Jabir has mentioned it in his Hadith after he had related the Khutbah above, he said: “Then Bilal pronounced the Adhan and then the Iqamah and the Dhuhr Salat was performed. Again, he gave another Iqamah and the ‘Asr prayers were performed and he did not offer any (supererogatory) prayers in between them. This implies that Allah’s Messenger, (Peace and Blessings of Allah be upon him), delivered the Khutbah first and then offered the prayers. This does not contradict the second Khutbah.
Muslim related on the authority of Jabir who narrated: “The Messenger of Allah then mounted his camel and came to the place of stay, making his camel turn toward the side where there were rocks, having the path taken by those who went on foot in front of him, and faced the Qiblah.”
Al-Bukhari related on the authority of Umm Fadhl Bint Al- Harith that “some men were arguing in her presence on the day of ‘Arafah about whether the Messenger of Allah, (Peace and Blessings of Allah be upon him), was fasting or not. Some of them said: ‘He was fasting.’ Others countered: ‘He was not fasting.’ So I sent a bowl of milk to him while his camel was standing and he drank it.” It is also related by Muslim.
‘Ata’ said: ‘Abdullah Ibn ‘Abbas invited Fadhl Ibn ‘Abbas to a meal on the Day of ‘Arafah and he declined and said: “I am fasting.” ‘Abdullah said: “Don’t fast, for Allah’s Messenger was sent a bowl of milk on the Day of ‘Arafah and he drank from it. So don’t fast for you are being emulated. Ibn Bakr and Rawh (version) reads: “People will emulate you.”
While a man was standing at ‘Arafat (for Hajj) with Allah’s Messenger, (Peace and Blessings of Allah be upon him), he fell down from his mount and broke his neck (and died). So Allah’s Messenger, (Peace and Blessings of Allah be upon him), said: “Wash him with water and Sidr and shroud him in two pieces of cloth and neither perfume him nor cover his head, for Allah will resurrect him on the Day of Resurrection and he will be saying ‘Labbaik’.” Muslim also related it.
On the authority of ‘Abdur Rahman Ibn Ya‘mar Ad-Deeli who narrated: “I witnessed Allah’s Messenger, (Peace and Blessings of Allah be upon him), at ‘Arafat and a group of people from Najd came to him and asked concerning the Hajj and he said: “Arafah is Hajj. Whoever catches the night of ‘Arafah before the dawn of the night of Jami’ (the day pilgrims return to Mina) has completed his Hajj.”
On the authority of Yazeed Ibn Shaiban who narrated: “We were standing on ‘Arafah at a place far away from the place of standing. Then Ibn Mirba’ AlAnsari came to us and said: ‘I am a messenger of Allah’s Messenger to you and he has sent me to tell you: Stay within your Masha‘ir (sacred sites) for you are upon a heritage from the heritage of your father, Ibraheem’.”
It has been stated earlier that Allah’s Messenger, peace andblessings of Allah be upon him, was not fasting on the day of ‘Arafah. Thus, this points to the fact that not fasting there is better than fasting so as to be able to cope with supplication for it is the most important objective at that place. It is for this same purpose (Du‘a) that Allah’s Messenger, (Peace and Blessings of Allah be upon him), stood riding on the back of his camel from the time of the decline of the sun (from the zenith) till sunset.
Abu Hatim Muhammad Ibn Hibban Al-Busti related in his Saheeh on the authority of ‘Abdullah Ibn ‘Umar that he was asked concerning fasting on the Day of ‘Arafah and he said: “I performed Hajj with Allah’s Messenger, Abu Bakr and ‘Umar and they did not fast on that day and I also will not fast that day but I neither recommend it nor forbid it.”
Imam Ahmad and At-Tirmidhi have related from the Hadith of ‘Amr Ibn Shu‘aib through his father from his grandfather that Allah’s Messenger, (Peace and Blessings of Allah be upon him), said: “The best Du‘a is Du‘a on the Day of ‘Arafah, and the best thing that I or the Prophets before me have said is: ‘There is no deity worthy of worship (in truth) except Allah. He is the Only One and has no partners. For Him is the Kingdom and all the praises are due for Him and He has dominion over all things (i.e.Omnipotent).’ (La ilaha ill-Allah wahdahu la shareeka lahu lahul-mulk, wa lahul-hamd wa Huwa ‘ala kulli shai’in Qadeer).”
Usamah Ibn Zaid said: “I was riding behind the Prophet while he lifted up his hand supplicating. His camel tilted and its bridle fell off his hand and he reached for it with one hand while he continued raising the other in supplication.”
By: Ibn Katheer
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