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الفتح الربانی
Fath al-Rabbani
طواف المفرد والقارن والمتمتعTawaf of the Individual, the Qarin, and the Mutamatti'
بَابُ نُزُولِ الْمُحَصَّبِ إِذَا نَفَرَ مِنْ مِنًىChapter on Staying at al-Muhassab When Departing from Mina
Hadith 4578
اُردوEn
عَنْ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ وَأَبَا بَكْرٍ وَعُمَرَ وَعُثْمَانَ رَضِيَ اللَّهُ عَنْهُمْ نَزَلُوا الْمُحَصَّبَ
It is narrated from Sayyiduna Abdullah bin Umar (may Allah be pleased with him) that the Noble Prophet (peace and blessings be upon him), Sayyiduna Abu Bakr (may Allah be pleased with him), Sayyiduna Umar (may Allah be pleased with him), and Sayyiduna Uthman (may Allah be pleased with him), all these personalities used to stay in the valley of Muhassab.
Brief Explanation
Benefits: … Sayyiduna Umar ibn Khattab radi Allahu anhu says: “It is from the Sunnah to stay at (al-Abtah) on the evening of departure (after performing Hajj).” (al-Mu‘jam al-Awsat: 1/198/2–199/1, Silsilah al-Sahihah: 2675) Imam al-Albani rahimahullah writes: As soon as I obtained the photographed copy of (al-Mu‘jam al-Awsat), I hastened to present the referencing of this hadith, because this hadith is of great significance, and very few hadith scholars have mentioned it, and the third reason is that this hadith is a strong corroboration (shahid) for the following narration of Imam Muslim rahimahullah: Nafi‘ rahimahullah says that Sayyiduna Abdullah ibn Umar radi Allahu anhu believed that staying in the valley of Muhassab is Sunnah. I (al-Albani) say: It appears that Sayyiduna Abdullah ibn Umar radi Allahu anhu must have received this view from his father, and thus his opinion is strengthened by the narration from Sayyiduna Umar radi Allahu anhu. And this fact is not hidden from the people of knowledge, that compared to the opinion of Ibn Umar, the view of Sayyiduna Umar radi Allahu anhu carries stronger indication regarding staying in the valley of Muhassab, because it is well known that Sayyiduna Ibn Umar was extremely diligent in following the Prophet sallallahu alayhi wa sallam, even in those matters which occurred from him sallallahu alayhi wa sallam incidentally, not intentionally. There are many examples of this claim; Imam Mundhiri rahimahullah has mentioned some at the beginning of his Targhib. As for the matter of Sayyiduna Umar radi Allahu anhu, he used to prohibit following mere reports (athar), but when he expresses with certainty that staying in the valley of Muhassab is Sunnah, then the heart is satisfied and inclined to the fact that what he means is that this is such a Sunnah whose observance is intended.
In addition to this, Sayyiduna Abu Hurairah radi Allahu anhu narrates: We were in Mina and the Messenger of Allah sallallahu alayhi wa sallam said to us: “Tomorrow we will camp at Khayf Bani Kinanah, where they made a pact upon disbelief.” … “We will descend tomorrow at Khayf Bani Kinanah, where they made a pact upon disbelief.” (Bukhari, Muslim)
Since the Quraysh and Banu Kinanah had made a pact at this place against Banu Hashim and Banu Muttalib that they would neither marry with them nor buy and sell with them until they handed over the Messenger of Allah sallallahu alayhi wa sallam to them. By Khayf Bani Kinanah, the Prophet sallallahu alayhi wa sallam meant the valley of Muhassab. Imam Ibn al-Qayyim rahimahullah has said in (Zad al-Ma‘ad): The purpose of the Prophet sallallahu alayhi wa sallam was to manifest the symbols of Islam at that place where the disbelievers had demonstrated enmity to Allah and His Messenger and had manifested the symbols of disbelief. It was the noble habit of the Prophet sallallahu alayhi wa sallam that he would establish the symbols of tawhid at the places of disbelief and polytheism, just as he sallallahu alayhi wa sallam ordered that the mosque of Ta’if be built at the place of Lat and ‘Uzza.
As for the narration in Sahih Muslim in which Sayyidah A’ishah radi Allahu anha states that staying in the valley of Abtah (the valley of Muhassab) is not Sunnah, and Sayyiduna Abdullah ibn Abbas radi Allahu anhu says that this encampment has no significance—researchers have given two answers to these narrations: (1) The affirmative is given precedence over the negative; (2) There is, in fact, no contradiction or conflict between the two, because those who negate mean that staying at this place is not among the rites of Hajj such that omitting it would necessitate any expiation, and those who affirm intended that the Prophet sallallahu alayhi wa sallam should be followed in all his actions, but they too did not make it obligatory.
The place where the water flows in the valley of Makkah is called Abtah; its plural is Bitah and Abatih. From this comes the term Quraysh al-Bitah, meaning those who used to settle in the valleys of Abtah in Makkah. Staying in the valley of Muhassab is called tahsib; it is the pass that opens from between Makkah and Mina towards Abtah, and this is also Khayf Bani Kinanah.
(Silsilah al-Sahihah: 2675)
In addition to this, Sayyiduna Abu Hurairah radi Allahu anhu narrates: We were in Mina and the Messenger of Allah sallallahu alayhi wa sallam said to us: “Tomorrow we will camp at Khayf Bani Kinanah, where they made a pact upon disbelief.” … “We will descend tomorrow at Khayf Bani Kinanah, where they made a pact upon disbelief.” (Bukhari, Muslim)
Since the Quraysh and Banu Kinanah had made a pact at this place against Banu Hashim and Banu Muttalib that they would neither marry with them nor buy and sell with them until they handed over the Messenger of Allah sallallahu alayhi wa sallam to them. By Khayf Bani Kinanah, the Prophet sallallahu alayhi wa sallam meant the valley of Muhassab. Imam Ibn al-Qayyim rahimahullah has said in (Zad al-Ma‘ad): The purpose of the Prophet sallallahu alayhi wa sallam was to manifest the symbols of Islam at that place where the disbelievers had demonstrated enmity to Allah and His Messenger and had manifested the symbols of disbelief. It was the noble habit of the Prophet sallallahu alayhi wa sallam that he would establish the symbols of tawhid at the places of disbelief and polytheism, just as he sallallahu alayhi wa sallam ordered that the mosque of Ta’if be built at the place of Lat and ‘Uzza.
As for the narration in Sahih Muslim in which Sayyidah A’ishah radi Allahu anha states that staying in the valley of Abtah (the valley of Muhassab) is not Sunnah, and Sayyiduna Abdullah ibn Abbas radi Allahu anhu says that this encampment has no significance—researchers have given two answers to these narrations: (1) The affirmative is given precedence over the negative; (2) There is, in fact, no contradiction or conflict between the two, because those who negate mean that staying at this place is not among the rites of Hajj such that omitting it would necessitate any expiation, and those who affirm intended that the Prophet sallallahu alayhi wa sallam should be followed in all his actions, but they too did not make it obligatory.
The place where the water flows in the valley of Makkah is called Abtah; its plural is Bitah and Abatih. From this comes the term Quraysh al-Bitah, meaning those who used to settle in the valleys of Abtah in Makkah. Staying in the valley of Muhassab is called tahsib; it is the pass that opens from between Makkah and Mina towards Abtah, and this is also Khayf Bani Kinanah.
(Silsilah al-Sahihah: 2675)
