Hadith 641
اُردوEn
وعن أنس رضي الله عنه أن النبي صلى الله عليه وآله وسلم صلى الظهر والعصر والمغرب والعشاء ، ثم رقد رقدة بالمحصب ، ثم ركب إلى البيت ، فطاف به. رواه البخاري.
Anas (RAA), narrated, 'The Messenger of Allah rested for a while at al-Muhassab (a valley opening at al-Abtah between Makkah and Mina) prayed Dhuhr, Asr, Maghrib and 'Isha prayers after which he rode to the Ka’bah and made Tawaf.’ Related by Al·Bukhari.
Related hadith on this topic
Explanation & Benefits
Shaykh Safi ur-Rahman Mubarakpuri
641 Lexical Explanation:
«رقد رقدة» means "became a little" or "a small amount."
«بالمحصب» refers to the place where the Prophet (sallallahu alayhi wa sallam) performed prayers and also rested, and this was the last day of the journey, i.e., the third day of the Days of Tashreeq.
«محصب» is on the pattern of «محمد». It is the name of a place that is spread between two mountains. Compared to Makkah, it is closer to Mina. It is also called Abtah and Khayf Bani Kinana.
«فطاف به» refers to the Farewell Circumambulation (Tawaf al-Wada‘), and this is the final circumambulation of Hajj.
«رقد رقدة» means "became a little" or "a small amount."
«بالمحصب» refers to the place where the Prophet (sallallahu alayhi wa sallam) performed prayers and also rested, and this was the last day of the journey, i.e., the third day of the Days of Tashreeq.
«محصب» is on the pattern of «محمد». It is the name of a place that is spread between two mountains. Compared to Makkah, it is closer to Mina. It is also called Abtah and Khayf Bani Kinana.
«فطاف به» refers to the Farewell Circumambulation (Tawaf al-Wada‘), and this is the final circumambulation of Hajj.
Source: Bulugh al-Maram: Commentary by Safiur Rahman Mubarakpuri, Page: 641
Hafiz Muhammad Ameen
(1) Performing the Zuhr prayer in Mina on the Day of Tarwiyah is a Sunnah, but it is not an obligation of Hajj such that any expiation (kaffarah) would become necessary if it is omitted. The Sunnah is that from the Zuhr prayer of the Day of Tarwiyah until the morning of the Day of Arafah, five prayers should be performed in Mina. However, if someone goes directly to Arafat (on the 9th of Dhul-Hijjah) without staying in Mina, there is no harm.
(2) Upon returning from Mina, it is recommended (mustahabb) to perform the Zuhr, Asr, Maghrib, and Isha prayers in Abtah (an open field near Makkah Mukarramah) and to spend part of the night there. This act is called "Tahseeb." After the Messenger of Allah (sallallahu alayhi wa sallam), the caliphs also camped here, and as for those noble Companions (radi Allahu anhum) from whom its negation is reported, this does not negate its being Sunnah or recommended, but rather negates its obligation or compulsion. It does not mean that omitting it affects the Hajj. For details, see: (Fath al-Bari: 3/591)
(2) Upon returning from Mina, it is recommended (mustahabb) to perform the Zuhr, Asr, Maghrib, and Isha prayers in Abtah (an open field near Makkah Mukarramah) and to spend part of the night there. This act is called "Tahseeb." After the Messenger of Allah (sallallahu alayhi wa sallam), the caliphs also camped here, and as for those noble Companions (radi Allahu anhum) from whom its negation is reported, this does not negate its being Sunnah or recommended, but rather negates its obligation or compulsion. It does not mean that omitting it affects the Hajj. For details, see: (Fath al-Bari: 3/591)
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 3000
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues: Tawaf al-Ifadah, which is also called Tawaf az-Ziyarah and Tawaf al-Rukn, without which Hajj itself is not valid, its prescribed (sunnah) time is after the stoning (rami), sacrifice (qurbani), and shaving or shortening of the hair (halq or taqsir) on the day of sacrifice.
The Prophet sallallahu alayhi wa sallam performed the Dhuhr prayer in Mina after performing Tawaf al-Ifadah on the day of sacrifice, while he sallallahu alayhi wa sallam had already performed the Dhuhr prayer in Makkah, or the two rak‘ahs performed at the time of Dhuhr in Makkah were considered as the prayer, then after returning to Mina, he performed the Dhuhr prayer with the noble Companions radi Allahu anhum ajma‘in.
According to Imam Abu Hanifah rahimahullah and Imam Malik rahimahullah, the time for Tawaf al-Ifadah begins after the break of dawn (fajr) on the day of sacrifice. According to Imam Abu Hanifah rahimahullah, the last time is the 12th of Dhul-Hijjah, and according to Imam Malik rahimahullah, it is the 13th of Dhul-Hijjah. If it is performed after this, then the sacrifice of an animal becomes obligatory. Imam Malik rahimahullah has another opinion that sacrifice is not obligatory for delay.
According to Imam Shafi‘i rahimahullah, Imam Ahmad rahimahullah, and the two companions (Abu Yusuf and Muhammad), its time begins from midnight on the day of sacrifice, and there is no specification for its last time. Due to delay, sacrifice is not obligatory, but without Tawaf az-Ziyarah, one will not become completely lawful (halal). If someone returns to his homeland without performing Tawaf az-Ziyarah, then he must return in the state of ihram and perform Tawaf az-Ziyarah whenever he wishes. This is the position of the four Imams (a’immah arba‘ah). According to Hasan al-Basri, he will have to perform Hajj again the following year.
If one establishes marital relations with his wife before performing this Tawaf az-Ziyarah, then a sacrificial animal (dam) becomes obligatory upon him.
(al-Mughni by Ibn Qudamah, vol. 5, p. 245, Dr. al-Turki)
The Prophet sallallahu alayhi wa sallam performed the Dhuhr prayer in Mina after performing Tawaf al-Ifadah on the day of sacrifice, while he sallallahu alayhi wa sallam had already performed the Dhuhr prayer in Makkah, or the two rak‘ahs performed at the time of Dhuhr in Makkah were considered as the prayer, then after returning to Mina, he performed the Dhuhr prayer with the noble Companions radi Allahu anhum ajma‘in.
According to Imam Abu Hanifah rahimahullah and Imam Malik rahimahullah, the time for Tawaf al-Ifadah begins after the break of dawn (fajr) on the day of sacrifice. According to Imam Abu Hanifah rahimahullah, the last time is the 12th of Dhul-Hijjah, and according to Imam Malik rahimahullah, it is the 13th of Dhul-Hijjah. If it is performed after this, then the sacrifice of an animal becomes obligatory. Imam Malik rahimahullah has another opinion that sacrifice is not obligatory for delay.
According to Imam Shafi‘i rahimahullah, Imam Ahmad rahimahullah, and the two companions (Abu Yusuf and Muhammad), its time begins from midnight on the day of sacrifice, and there is no specification for its last time. Due to delay, sacrifice is not obligatory, but without Tawaf az-Ziyarah, one will not become completely lawful (halal). If someone returns to his homeland without performing Tawaf az-Ziyarah, then he must return in the state of ihram and perform Tawaf az-Ziyarah whenever he wishes. This is the position of the four Imams (a’immah arba‘ah). According to Hasan al-Basri, he will have to perform Hajj again the following year.
If one establishes marital relations with his wife before performing this Tawaf az-Ziyarah, then a sacrificial animal (dam) becomes obligatory upon him.
(al-Mughni by Ibn Qudamah, vol. 5, p. 245, Dr. al-Turki)
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 3166
Shaykh Umar Farooq Saeedi
1912. Commentary: The purpose of the statement of Anas radi Allahu anhu is that these matters are not among the obligatory acts. There is no doubt regarding them being the regular practice and Sunnah of the Messenger of Allah sallallahu alayhi wa sallam. However, if due to some excuse one is unable to act upon them, then there is no harm. In matters that are permissible (mubah), one should follow those in authority (ulul-amr) and avoid opposing them.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 1912
