Sahih Ibn Khuzaymah

It is narrated from Hazrat Abdul Aziz Rafi that he says: I asked Sayyiduna Anas bin Malik (may Allah be pleased with him), "Tell me something that you understood from the Messenger of Allah (peace and blessings be upon him): Where did you perform the Zuhr prayer on the Day of Tarwiyah?" He replied, "In Mina." Imam Abu Bakr (may Allah have mercy on him) says: I say that the Messenger of Allah (peace and blessings be upon him) stayed in Mina for the rest of the Day of Tarwiyah and the night of Arafah. Then, in the morning of Arafah, the Messenger of Allah (peace and blessings be upon him) set out towards the place of standing (wuquf) in Arafat, and (upon reaching there) combined the Zuhr and Asr prayers. Then the Messenger of Allah (peace and blessings be upon him) went to the place of standing and remained standing there (supplicating and remembering Allah) until sunset. Then the Messenger of Allah (peace and blessings be upon him) departed from there and reached Muzdalifah, where he combined and performed the Maghrib and Isha prayers, and spent the night resting in Muzdalifah until morning. Then he performed the Fajr prayer in Muzdalifah, and then set out from there and returned to Mina. Thus, he stayed in Mina for the remaining part of the Day of Sacrifice (Yawm al-Nahr), the complete two days of Tashreeq, and part of the third day of Tashreeq. Then, when the sun declined during the days of Tashreeq, the Messenger of Allah (peace and blessings be upon him) stoned the Jamarat and proceeded to Makkah Mukarramah. Accordingly, on the last day of the days of Tashreeq, he performed the Zuhr and Asr prayers in Makkah Mukarramah, then performed the Maghrib and Isha prayers there, and then rested for a while in the valley of Muhassab. In this way, these were a total of ten days that the Messenger of Allah (peace and blessings be upon him) stayed in Makkah Mukarramah, twice in Mina, and in Arafat. Whereas Sayyiduna Anas bin Malik (may Allah be pleased with him) considered all these days as being in Makkah Mukarramah, even though Mina and Arafat are not included in Makkah Mukarramah; rather, both are outside and separate from Makkah Mukarramah, and Arafat is even outside the boundaries of the Haram. So, how can an area outside the boundaries of the Haram be counted as part of Makkah Mukarramah? Whereas the Messenger of Allah (peace and blessings be upon him), while mentioning Makkah Mukarramah and its sanctity, said: "Indeed, Allah Almighty declared Makkah Mukarramah as a sanctuary (Haram) from the day He created the heavens and the earth. Therefore, it is sacred due to Allah's declaration of sanctity until the Day of Resurrection. Its game should not be frightened, its trees should not be cut, and its grass and herbs should not be cut." Thus, if Arafat were included in Makkah Mukarramah, then hunting would not be permissible for a hunter in Arafat, nor would its trees be cut, nor its grass be cut. And there is consensus among the people of Islam that Arafat is outside the boundaries of the Haram. In this is evidence and clarification that Arafat is not included in Makkah Mukarramah, even though the term "Makkah Mukarramah" applies to the entire boundaries of the Haram, but Arafat is not included in it because it is outside the boundaries of the Haram, and Mina is separate from the population and buildings of Makkah Mukarramah. It is possible that the term "Makkah Mukarramah" applies to the entire Haram, so Mina is also included in the Haram. I think that the hadith of Sayyidah Aisha (may Allah be pleased with her) is evidence that the area behind the adjacent buildings of Makkah Mukarramah is not included in Makkah Mukarramah, and likewise, the hadith of Sayyiduna Ibn Umar (may Allah be pleased with them both) is also evidence of this.