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Chapter
18:
Pilgrimage (Hadith -- The
Traditions):
(Note:
The superscript-numbers [e.g., intention2]
that
appear in the text [in
pink]
refer to the numbers of the explanatory footnotes that
appear at the end of each Hadith
[Tradition].)
1
Ibn `Abbas reported,
Al-Aqra` asked the Prophet, peace and blessings of Allah be
on him, O Messenger of Allah! Is the pilgrimage to be
performed every year or only once? He said :
"Only once; and whoever does
it more than once, it is supererogatory." (AD. 11 :
1.)
2
Ibn `Abbas said,
Fadzl was riding behind the Messenger of Allah, peace and
blessings of Allah be on him, when a woman of (the tribe of)
Khath`am came...........and she said, O Messenger of Allah!
The ordinance regarding pilgrimage made obligatory by Allah
for His servants found my father a very old man unable to
sit firmly on a riding camel, shall I perform a pilgrimage
on his behalf? He said, "Yes". And this happened in the
Farewell Pilgrimage. (B. 25 :
1.)
3
Ibn `Abbas said,
The people of Yaman used to go to pilgrimage while they had
no provisions with them and they said, We are those who
trust (in Allah). But when they came to Makkah they begged
of people, so Allah revealed : "And make provision, for the
benefit of provision is the guarding oneself." (B. 25 :
6.)
4
Ibn `Umar said,
The months of hajj are Shawwal and Dhul-l-Qa`dah and (the
first) ten days of Dhu-l-Hijjah. And Ibn `Abbas said, It is
the Sunnah that a man shall not enter the state of
ihram1
except in the months of pilgrimage. (B. 25 : 33.)
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1
Ihram, (from haram, a forbidden thing)
signifies entering upon a state that causes what is
allowed before to be forbidden or unlawful, and it
is technically used to indicate the condition in
which the pilgrim is required to put himself. What
acts or things become forbidden in the state of
ihram is explained here and in the three hadith
that follow.
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5
Ibn `Umar reported about the Prophet, peace and blessings of
Allah be on him,
A man asked him, What should a man wear in the state of
ihram? He said:
He shall not wear shirt, nor
turban, nor trousers, nor head-gear, nor any cloth dyed
with wars or saffron; and if he does not find shoes, let
him wear leather stockings, and he should cut them off so
that they may be lower than the
ankles."2
(B. 3 : 53.)
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2
This hadith explains what the pilgrim should not
wear when he enters upon a state of ihram. Men wore
only two seamless sheets, a sheet reaching from the
navel to below the knees, (izar) and a sheet which
covers the upper part of the body (rida'), while
women wore their ordinary simple garments. Wars is
a plant with which clothes are dyed. Clothes dyed
red or yellow are thus forbidden.
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6
Ibn `Abbas said,
One in a state of ihram may smell sweet-smelling plants, and
look in the looking-glass, and use medicines out of what he
eats, (such as) olive oil and butter; and `Ata' said, He can
wear a ring and carry a purse; and Ibn `Umar made circuits,
while he was in a state of ihram, and he had girdled his
belly with a cloth; and `A'ishah's opinion was that there
was no harm in wearing knicker-bockers.3
(B. 25 : 18.)
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3
Bukhari explains that `A'ishah allowed
knicker-bockers only for those who drove her riding
camel. Trousers are allowed when an izar cannot be
had (B. & M-Msh. 11 : 11).
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7
Ibn `Umar reported,
He heard the Messenger of Allah, peace and blessings of
Allah be on him, forbidding women in a state of ihram
wearing gloves, and veil, and garments dyed with wars and
saffron, and (saying) that they might wear besides this what
they liked of garments coloured with safflower, or made of
silk (or silk and wool), or ornaments, or trousers, or
shirt.4
(AD. 11 :
29.)
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4
The veil was worn in Arabia as a mark of rank; and
it was, therefore, disallowed when a woman was in a
state of ihram, as pilgrimage required the
obliteration of all differences of rank. Forbidding
a veil in pilgrimage is further a conclusive proof
that the Holy Qur'an did not enjoin the wearing of
veil, as in that case the prohibition here stated
would be a contradiction of the Holy Qur'an. Gloves
are not allowed because like the veil they are a
mark of rank. Ornaments are allowed because they
are not a mark of rank, and are worn by even
ordinary people and labouring classes.
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8
`Abd Allah said,
I heard the Messenger of Allah, peace and blessings of Allah
be on him, uttering labbaika with glued
hair.5
(B. 25 : 19.)
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5
Talbid is the putting upon one's head gum or
something glutinous, in order that the hair might
become compact. This is allowed in the state of
ihram, lest the hair should become dishevelled or
dusty.
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9
Ibn `Abbas said,
The Prophet, peace and blessings of Allah be on him,
appointed for the people of Madinah Dhu-l-Hulaifah as the
place where they should enter into the state of ihram; for
the people of Syria, Juhfah; for the people of Najd, Qarn
al-Manazil; and for the people of Yaman, Yalamlam. There are
for them and for those who come upon them from other places,
of those who have determined the performance of the hajj and
`umrah; and for him who is on the nearer side (of Makkah),
the appointed place is from where he starts, so that for the
people of Makkah it is Makkah.6
(B. 25 : 7.)
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6
When the pilgrims reach the places mentioned or
places opposite them in the sea, they enter into
the state of ihram. Such a place is called miqat,
an appointed place, or muhill, the place of raising
voices with labbaika.
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10
Ibn `Umar reported,
The uttering of labbaika7
by the Messenger of
Allah, peace and blessings of Allah be on him, was
thus:
"I am at Thy service, O
Allah! I am at Thy service. "I am at Thy service; Thou
hast no associate, I am at Thy service.
"Thine is the praise and Thine the
favour and Thine the kingdom, Thou hast no associate."
(B. 25 : 26.)
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7
Labbaika (from labb-un, obeying or serving)
means, I am at thy service or I wait intent upon
obedience to thee, or I am in attendance upon thee,
or I am in thy presence, time after time (LL.)
These are the oft-repeated words of the pilgrim
when he enters upon a state of ihram.
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11
Urwah said,
`A'ishah informed me that when the Prophet, peace and
blessings of Allah be on him, entered (Makkah on
pilgrimage), the first thing that he did was that he
performed ablutions, then he made circuits (round the
Ka`bah),8
and there was no `umrah. (B. 25 : 62.)
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8
This is called tawaf al-qudum. Tawaf (from
tafa, he went round) is technically going round the
Ka`bah. The tawaf consists of seven circuits. (h.
18).
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12
Ibn Juraij reported,
When Ibn Hisham forbade women making circuits along with
men, `Ata' said, How dost thou forbid them while the wives
of the Prophet, peace and blessings of Allah be on him, made
circuits along with men? I said, Was it after the (verses
relating to) curtain (were revealed) or before (it)? He
said, By my life! I found this after the curtain (orders). I
said, How did men mix with them? He said, They did not mix
with them; `A'ishah used to make circuits remaining aside
from the men, not mixing with them; ... but when they
intended to go into the (Sacred) House, they stopped before
entering (it) till the men were turned
out.9
(B. 25 : 63.)
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9
This hadith shows that men and women performed the
different acts of devotion together; only the women
did not mix with men, just as in prayer in mosques
they formed separate ranks. It further shows that a
change was already coming over the simplicity of
the Holy Prophet's time, and already men were
thinking of enforcing stricter measures for the
seclusion of women, and restraining their freedom.
In fact, this was a necessary outcome of the ease
which Muslims began to enjoy on account of their
conquests.
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13
Ibn `Abbas said,
The Prophet, peace and blessings of Allah be on him, made
circuits of the House riding on a camel; and every time that
he came to the Corner, he made a sign with something which
he had with him and said, Allahu Akbar.10
(B. 25 : 61.)
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10
The Ka`bah has four corners (arkan, sing. rukn) :
the Black Stone called here al-Rukn, the Corner,
but generally known as al-hajar al-aswad or the
Black Stone, and the corners on the Yaman side are
known as the Yamani corners; the other two being
the Shami (on the side of Syria) and the `Iraqi (on
the side of Mesopotamia). The circuit is commenced
at the Black Stone which is the corner-stone of the
Ka`bah -- it is often called al-Rukn or the Corner.
The other corners may also be kissed, but the
kissing of the Black Stone, the corner-stone of the
Ka`bah, is one of the chief features of pilgrimage.
Jesus Christ was referring to this very stone when
he said, "The stone which the builders rejected,
the same is become the head of the corner" (Matt,
21 : 42). It is, in fact, an emblem, a token, that
part of the progeny of Abraham, Ishmael and his
descendants, which was rejected by the Israelites,
was to become the corner-stone of the Kingdom of
God. That there is no idea at all of Divine honour
being paid to the Black Stone in kissing it, is
shown by the next two hadith. See also B. 25 :
58.
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14
Ibn `Umar reported,
`Umar said, speaking of the Corner (the Black Stone), I call
Allah to witness that I know that thou art a stone -- thou
canst not harm or profit; and if I had not seen the
Messenger of Allah, peace and blessings of Allah be on him,
kissing thee, I would not have kissed thee, then he kissed
it. (B. 25 : 56.)
15
Ibn `Umar said,
I have not given up the kissing of these two
corners,11
in difficulty and in
ease, since I saw the Messenger of Allah, peace and
blessings of Allah be on him, kissing them both. (B. 25 :
56.)
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11
The Shami and the `Iraqi corners. This shows that
all four corners were kissed.
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16
Ibn `Abbas reported,
The Prophet, peace and blessings of Allah be on him,
said:
"The making of
circumambulations round the House is like prayer except
that you talk in it; and whoever talks in it, let him not
talk anything but good." 12
(Tr. -- Msh. 11 :
3.)
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12
Tawaf is compared to prayer to show that the mind
must be entirely engrossed with the idea of Divine
presence. This comparison further draws attention
to the fact that outward purity is as necessary in
tawaf as in prayer.
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17
`A'ishah said,
We went out with nothing in view but hajj and when we
reached Sarif, I menstruated. The Messenger of Allah, peace
and blessings of Allah be on him, entered upon me and I was
weeping. He said,
"What is the matter with
thee? Hast thou menstruated?"
I said, Yes. He said:
"This is a matter that Allah
has ordained for the daughters of Adam, so do what the
pilgrims do, except that thou shalt not make circuits
round the House." (B. 6 : 1.)
18
Ibn `Umar reported,
When the Messenger of Allah, peace and blessings of Allah be
on him, made circuits in the hajj and the `umrah, on first
coming (to Makkah), he started with three circuits at a fast
pace, and made four circuits walking; then he said two
rak`as of prayer; then he ran between the Safa and the
Marwah.13
(B. 25 : 62.)
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13
Safa and Marwah are two little hills near Makkah.
This devotional act of hajj is called sa`y. The
running between Safa and Marwah, is performed seven
times (B. 25 : 79.) The limits are indicated by two
minarets. In the case of `umrah, the pilgrim gets
out of the state of ihram with the sa`y.
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19
Jabir said,
We came with the Prophet, peace and blessings of Allah be on
him, and we were not in a state of ihram till the day of
tarwiyah, and with Makkah to our back we uttered
labbaika for the hajj.14
(B. 25 : 81.)
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14
Tarwiyah means watering or satisfying the
thirst, and the 8th of Dhu-l-Hijjah is so called
because on that day the pilgrims provide themselves
with water for the following days which are to be
spent in Mina and `Arafat. The hajj proper thus
begins on the 8th Dhu-l-Hijjah and pilgrims who get
out of the state of ihram on performing the `umrah,
enter into ihram for hajj on this date.
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20
`Abd al-`Aziz said,
I asked Anas, Inform me about something which thou hast
known about the Prophet, peace and blessings of Allah be on
him, where did he say the Zuhr and the `Asr prayers on the
day of tarwiyah? He said, At Mina.(B. 25 :
82.).)
21
Salim reported,
Hajjaj ibn Yusuf, in the year in which he attacked Ibn
al-Zubair, asked `Abd Allah, How dost thou do in the
halting-place on the day of `Arafah?15
Salim said, If thou wilt
follow the Sunnah, say the prayer at an early hour on the
day of `Arafah. Then `Abd Allah ibn `Umar said, He is right;
they used to combine the Zuhr and `Asr prayers according to
Sunnah.16
(B. 25 : 88.)
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15
The `Arafah is the ninth day of Dhu-l-Hijjah. The
pilgrims remain in Mina on the 8th, and on the
ninth they proceed to `Arafat about nine miles from
Makkah. `Arafah is derived from `arf which means
knowledge.
The halting at `Arafat is
called wuquf. It lasts only for a few hours, from
afternoon till sunset, but is the most important of
the devotional acts of hajj so much so that there
is no hajj without it. A sermon is here delivered
by the imam on the mount known as the Jabal
al-Rahmah (The Mountain of Mercy).
In the pre-Islam days, the
Quraish did not go to `Arafat, as they considered
themselves superior to the other tribes. Islam
obliterated this distinction (2 : 197 ; B. 25 :
91).
16
Mina is left at noon on the 9th, and the Zuhr and
`Asr prayers are combined in `Arafat where the
pilgrims stay till sunset.
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22
Ibn `Umar said,
The Prophet, peace and blessings of Allah be on him,
combined the Maghrib and `Isha' prayers at Muzdalifah -- the
iqama was called out for each one of them; and he did not
say any supererogatory prayer between them, nor after any
one of them.17
(B. 25 : 96.)
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17
After returning from `Arafat, the night is passed
at Muzdalifah which is also called Jam`. Here the
Maghrib and `Isha' prayers are combined, and then
the morning prayer is said at a very early hour.
The sunnah or supererogatory part is dropped when
the prayers are combined.
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23
`Amr ibn Maimun said,
I was present with `Umar; he said the morning prayer at
Muzdalifah.
(B. 25 :
100.)
24
Ibn `Umar said,
In the Farewell pilgrimage the Messenger of Allah, peace and
blessings of Allah be on him, profited by combining the
`umrah with the hajj ................. So he performed the
tawaf when he came to Makkah; and the first thing that he
did was that he kissed the Corner, then he ran in the first
three circumambulations and walked in four; then when he had
finished the tawaf of the House, he said two rak`ahs of
prayer near the Standing-place (of Abraham), then he uttered
taslim; and when he had done this, he came to the Safa, and
made tawaf of the Safa and the Marwah seven times; then
nothing that was forbidden to him (in ihram) became lawful
to him until he completed his hajj, and sacrificed the
animal on the day of Sacrifice,18
and he returned and performed the tawaf of the
House;19
then everything that was forbidden to him (in ihram) became
lawful for him.
(B. 25 :
104.)
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18
The day of Sacrifice is the 10th Dhu-l-Hijjah.
Animals are sacrificed at about breakfast
time.
19
This is called the tawaf al-ifadzah, i.e.,
the tawaf after returning from `Arafat.
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25
`Ali said,
The Prophet, peace and blessings of Allah be on him,
appointed me, so I superintended the sacrifice of camels;
and he ordered me so I distributed their flesh; then he
ordered me and I distributed their coverings and their
skins.20
(B. 25 :
120.)
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20
The same rule should be followed in relation to the
`Id sacrifices. Organized properly, the institution
would be a source of immense strength
financially.
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26
Jabir said,
We used not to eat of the flesh of our sacrifices beyond the
three days of Mina; then the Prophet, peace and blessings of
Allah be on him, gave us permission and said :
"Eat and take it as a
provision (for the journey)." So we ate and took it as a
provision. 21
(B. 25 : 124.)
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21
Thus the flesh of the sacrificed animals may even
be dried and kept for use when one
likes.
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27
`Abd Allah said,
The Prophet, peace and blessings of Allah be on him, and a
party of his companions, had their heads shaven, and some of
them had their hair clipped.22
(B. 25 :
127.)
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22
The shaving of heads or the clipping of hair is a
sign that the state of ihram is over.
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28
Ibn `Abbas reported,
The Prophet, peace and blessings of Allah be on him, used to
visit the House in the days of Mina.23
(B. 25 :
129.)
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23
The days of Mina are the tenth of Dhu-l-Hijjah and
the following two or three days, the latter being
called ayyam al-tashriq.
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29
Jabir reported,
The Prophet, peace and blessings of Allah be on him, threw
stones in the forenoon on the day of Sacrifice, and after
this he threw stones in the afternoon.24
(B. 25 :
134.)
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24
The throwing of stones is described in detail in B.
25 : 142. It was a reminder of the spiritual fight
which a man must be prepared to wage against evil.
The throwing of stones teaches the lesson that man
must learn to hate evil, and that he should try to
keep the Devil at a stone's throw.
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30
Anas reported,
The Prophet, peace and blessings of Allah be on him, said
the Zuhr and the `Asr and the Maghrib and the `Isha'
prayers, then slept a little at Muhassab; then he rode to
the House and performed tawaf.25
(B. 25 :
144.)
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25
Muhassab is in Mina. The tawaf spoken of here is
called the tawaf al-wada` or the tawaf of departure
from Makkah.
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31
Ibn `Abbas reported,
Dhu-l-Majaz and `Ukaz were markets for trade (during the
pilgrimage) in the days of Ignorance. When Islam came, they
(the Muslims) disliked this until it was revealed : "There
is no blame on you if you seek bounty from your Lord", (that
is to say), at the time of pilgrimage.26
(B. 25 :
150.)
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26
Material advantages may thus be combined with the
great spiritual lesson learned in hajj.
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Hadith
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> A
Manual of Hadith
> Chapter 18: Pilgrimage (Hadith -- The Traditions)
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