These articles quote the detailed Hadith narrated by Jabir ibn Abdullah, describing the pilgrimage of the Prophet (peace be upon him) from the moment he announced his intention to do it. This Hadith provides the basis of most of the rulings concerning the performance of all pilgrimage rituals. We quote the Hadith and add some comments of explanation where necessary.
We mentioned last week that on arrival in Makkah, the Prophet performed the tawaf and sa’ie, explaining that for a pilgrim doing either the ifraad or qiran methods, these count as the tawaf of arrival and the sa’ie of the pilgrimage, adding that for the latter method it suffices for both the Umrah and the pilgrimage. For those doing the tamattu’ method, they count as the duties of the Umrah. The Prophet did his pilgrimage in the qiran method, because he had brought his sacrificial animals with him. But he made it clear that the tamattu’ method is to be preferred. When he had completed them, he said: “Were I to start my pilgrimage anew, I would not have brought my sacrificial animals with me, and would have started with an Umrah. Whoever of you has not brought his sacrificial animal with him should release himself from ihraam and make this an Umrah.” Suraqah ibn Malik ibn Ju’shum stood up and said: “Messenger of God, does this apply to this year only or forever?” The Prophet inter-crossed his fingers as he put his two hands together, and said: “The Umrah has intermingled with the pilgrimage.” He repeated this twice and said: “Indeed, till the end of time.”
Ali (ibn Abi Talib) came with the sacrificial animals (cows and camels) which belonged to the Prophet from the Yemen. When he arrived he found Fatimah (his wife and the Prophet’s daughter) having released herself from ihraam and put on a colorful dress and colored her eyelashes. He objected to what he saw, and she told him: “My father has ordered me to do so.” Ali used to say later when he was in Iraq that he went to the Prophet complaining of what Fatimah did. He asked the Prophet’s opinion concerning what she attributed to him. Ali said: “I told the Prophet that I objected to her action.” He said: “She has told the truth. She has told the truth. What did you say when you started your pilgrimage?”
“I told him that I said: ‘My Lord! I intend to do the same as Your Messenger (peace be upon him).’ He said: ‘I have my sacrificial animals with me. Do not, then, release yourself from ihraam.’”
All the sacrificial animals that Ali brought with him from the Yemen and the ones the Prophet brought with him numbered one hundred. All people released themselves from ihraam and shortened their hair except the Prophet (peace be upon him) and those who had their sacrifice with them.
There is no doubt that the tamattu’ method is the one the Prophet preferred for all Muslims, although he himself had to continue with the qiran method, explaining that the reason was that he had brought his sacrifice with him. This ruling applies for all time, although nowadays no one brings his sacrifice from distant land. Still, it is possible that motorist pilgrims, particularly those using goods vehicles may do so. Consistent with his practice throughout his life, the Prophet preferred the easier of any two options, as long as both were permissible. Undoubtedly, the tamattu’ method is the easiest of the three because it completes the Umrah on arrival and allows the pilgrim to be out of consecration until the start of the pilgrimage days. The other two methods require the observance of all ihraam restrictions throughout one’s stay in Makkah until the major part of the pilgrimage has been completed.
On the Day of Tarwiyah (8th Dul Hijjah) they proceeded to Mina resolving to do the pilgrimage. The Prophet mounted (his she-camel) and prayed at Mina the prayers of Zuhr, Asr, Maghrib, Isha and Fajr (meaning that he stayed all day and throughout the night in Mina). He stayed on until after sunrise. He ordered that a dome of animal hair be erected for him at Nimrah (in Arafat). The Prophet then proceeded. The Quraysh people were certain that he would stop at Al-Mash’ar Al-Haraam (in Muzdalifah, short of Arafat), in the same way as the Quraysh used to do before Islam. The Prophet, however, proceeded until he came to the dome which was erected for him at Nimrah and dismounted there. When it was midday, he ordered that his she-camel, Al-Qaswa, be prepared for him and proceeded to the middle of the valley (of Arafat).
In breaking with the Quraysh traditions, the Prophet put the pilgrimage rituals back to their original state, as performed by the Prophet Abraham and his son the Prophet Ishmael. Their practice continued to be followed until the Arabs deviated from the pure divine faith, introducing idolatry and polytheism. This led them to invent new practices, some of which meant giving the Quraysh, the tribe living in Makkah, a status with special privileges, such as refraining from attendance at Arafat. They argued that since they lived in the Haram area, they could not leave it to Arafat which is outside it, because the Haram area is the blessed one. This is contrary to the Qur’an and the Prophet’s practice.
Perhaps we should briefly comment on the fact that after her Umrah, Fatimah, the Prophet’s daughter, put on a colorful dress and wore make up. This is perfectly normal in Islam, and it is practiced in many Muslim countries, such as Pakistan and African countries, where Muslim women go out wearing Islamic dress of all colors.
The Prophet addressed the people and said: “Your blood and your properties are forbidden among you in the same degree of sanctity as this day, in this month, in this city. Everything which belonged to jahiliyyah (the state of ignorance that is the antithesis of Islam) is hereby forgone and placed under my feet. The blood (i.e. revenge killing) of jahiliyyah is hereby forgone. The first (victim) whose blood I forgo from among our own people is Ibn Rabee’ah ibn Al-Harith (the Prophet’s own cousin. He was nursed in the tribe of Bani Saad and was killed by the tribe of Hudhayl). All the usury of the days of jahiliyyah is wiped off. The first of it I wipe off is that which belongs to Al-Abbas ibn Abd Al-Muttalib (the Prophet’s own uncle). All of it is hereby forgone. Fear God in (your treatment of) women. You have taken them on to yourselves with peace from God, and they are lawful to you with God’s word...” He continued his speech until he said: “They (women) have a right against you to provide for them and to dress them in accordance with what is reasonable. I am leaving with you God’s book. If you hold fast to it you will never go astray. You will be asked about me, but what will you say?” They (i.e. the people present) replied: “We declare that you have delivered the message perfectly and have given sound counsel.” He pointed his forefinger raising it to the sky and, pointing it to the people, said: “My Lord! Bear witness.” (He repeated this three times).
The Prophet’s speech at Arafat was longer than what is quoted here, but Jabir quotes the most relevant parts, re-emphasizing the total prohibition of vengeance killing and usury. The Prophet gives the lead, making clear that what belonged to his own relatives in these two areas was ended and foregone.
The Prophet again speaks about the importance of kindness to women. It is well known that women were ill treated in pre-Islamic Arabia, as they have been, and remain, ill-treated in many parts of the world. Islam gives women equal status with men and requires all men to be most kind to their women folk. Unfortunately, many Muslims do not heed the Prophet’s orders, even in our own time. This is a depressing state of affairs. No God-fearing Muslim could abuse a woman under his care or deny her what God has given her and remain God-fearing.
The Prophet then called on God to witness that he had delivered the message entrusted to him, giving all mankind good counsel.
We will continue with this Hadith soon, God willing.