JSAI 30 (2005)

THE PROPHET'S FAREWELL PILGRIMAGE

( H  ,):
. IJJAT AL-WADA THE TRUE STORY,

ACCORDING TO IBN H
. AZM

Camilla Adang

Tel Aviv University

Introduction

In his account of his pilgrimage to Mecca, Michael Wolfe, an American

convert to Islam, writes the following:

Now that we were under way, John doubted the rightness

of leaving Muzdalifah. The Prophet had kept his vigil until
dawn. What were we doing? Was it proper?
I, too, wondered about the pilgrim laws. The forms of the
hadj seemed so open; yet now and then you came upon a rule
that could wreck your eorts if you broke it. You performed
sa`y after tawaf, never before; if you reached Arafat too late,
your hadj was void".1

Wolfe is not the only one to be confused by the complicated rules and
regulations of the pilgrimage to Mecca, nor can his confusion merely be
attributed to the fact that he was not born and raised a Muslim; almost
from the rst there seems to have been much uncertainty about the
correct procedure to be followed during the ,umra and the h.ajj.2 The
 A rst version of this article was presented at the \From Jahiliyya to Islam"
workshop held in Jerusalem, at the Institute of Advanced Studies of the Hebrew
University, in July 2003. Sections of it were discussed in a lecture given at the
Department of Middle East Civilizations of the University of Toronto, October 2003.
I thank the participants in both meetings for their valuable comments.
1 Michael Wolfe, The Hadj, p. 260.
2 On the hajj and the ,umra, often referred to as the minor pilgrimage, see
.
Snouck Hurgronje, Het Mekkaansche feest ; Gaudefroy-Demombynes, Le pelerinage a
la Mekke ; Wensinck/Jomier, \H . adjdj"; Paret/Chaumont, \,Umra".

112
 The Prophet's farewell pilgrimage 113

writings of salaf and khalaf alike leave many questions,3 despite the
fact that the Prophet Muh.ammad himself is believed to have left clear
instructions on how to perform the pilgrimage rites (manasik ). The
occasion on which he did so is known as the Farewell Pilgrimage (h.ijjat
al-wada ,)4 . It is generally assumed that the Prophet made this rst {and,
as it turned out, last | post-Hijra h.ajj 5 in the year 10 (632 CE), three
months before he was to die. He was accompanied by a large number of
believers, and used the opportunity of this mass gathering to lay down,
or rearm, a number of rules that were to accompany and aect the
Muslim community for centuries to come. Women were to be treated
kindly, but to be chastised for disobedience. Outstanding vendettas from
the Jahiliyya were abolished, as were usurious interest and intercalation.
Last, but not least, the Prophet taught his followers the rites of the h.ajj.
This series of rules, delivered in one or more sermons,6 is often regarded
as the Prophet's testament, and as an indication that he knew his end
was near. This is reinforced by the interpretation given by the Muslim
commentators to Sura 5:3: \This day have I perfected your religion for
you",7 which is believed to have been revealed on the occasion of the
Prophet's last pilgrimage.8
It is often stated in discussions of the h.ajj that the Farewell Pil-
grimage became the model upon which all future pilgrimages were to
be based, and that the behaviour of the Prophet on this h.ajj became
normative for later generations.9 But what exactly was the behaviour of
the Prophet? What had he in fact said, done, or refrained from saying
3 See, for example, the part dealing with the Farewell Pilgrimage in Ibn Kathr's
Bid
aya wa-nih
aya , vol. 5, pp. 109{211. The part dealing with the biography of the
Prophet in this work is also available as a separate Sra, published in four volumes.
An English translation of this Sra was published under the title The Life of the
Prophet Muh . ammad. Here, the relevant section takes up pp. 149{299 of vol. 4.
4 Other names are hijjat al-bal agh and h am ; see Ibn Kath r, Bidaya
. . ijjat al-Isl
wa-nih aya, vol. 5, p. 109; English translation, vol. 4, p. 149.
5 As opposed to the ,umra, which he made several times; on the number of
Muh.ammad's ,umra s, generally believed to be three, see al-Waqid, al-Maghaz,
vol. 3, p. 1088; al-T.abar, Ta -rkh, vol. 1, p. 4, 1765; id., the History of al-T.abar,
vol. IX, pp. 125f.; Ibn Kathr, Bidaya wa-nihaya, vol. 5, pp. 109f.; English translation,
vol. 4, pp. 150f.; al-Bayhaq, Dala -il al-nubuwwa, vol. 5, pp. 453.
6 The farewell sermon (or sermons) has been transmitted in a number of versions,
some more detailed than others; see R. Blachere, \L'allocution de Mahomet".
7 The translation used throughout this article is the one by M. M. Pickthall, with
some minor changes. Wherever the name \Allah" appears, I have replaced it with
\God".
8 According to the Sh,s, however, the verse was revealed at Ghadr Khumm, where
the Prophet is said to have halted on his way back from the h.ajj. The date usually
given for this event, at which Muh.ammad is said to have demonstrated his aection
for ,Al b. Ab T.alib before the Muslims gathered there, is 18 Dhu 'l-H.ijja. See Veccia
Vaglieri, \Ghadr Khumm".
9 See, e.g., von Grunebaum, Muhammadan Festivals, p. 18.
114 Camilla Adang

or doing during his h.ajj ? On what date did the Prophet leave Medina to
go to Mecca, for example? And when he expressed his intention (niyya )
to make the pilgrimage to the House of the Lord, did he intend only to
make the h.ajj,10 or to combine it with the ,umra, which was a discrete
set of rites? And if he intended the latter, did he mean to break o his
consecrated state (ih.ram ) after the completion of this rst set of rites,
only to take it up again when the appointed time for the h.ajj proper
arrived,11 or was there no interruption in his ih.ram and did he perform
both sets of rites together?12 Did he perfume himself before putting on
his pilgrim's garments? When he arrived in Mecca, did he circumambu-
late the Ka,ba on foot, or seated on his camel? What was the wording of
his talbiya, from what point onwards did he start chanting it, and when
did he stop doing so? How many animals did he sacrice? When he
stoned the three pillars at Mina, was he mounted on his camel or not?
What instructions did he give to female pilgrims who were aicted with
ritual impurity? Or to a man whose beard was crawling with lice? Or
to a woman who asked permission to perform the pilgrimage on behalf
of her sick father?
These and many other questions were the subject of much dispute
among Muslim legal scholars. Their ikhtilaf is reinforced by the h.adth
literature, which contains many contradictory accounts, as even a cur-
sory glance at the collections of al-Bukhar and Muslim reveals. Each
school of law developed its own rules to be observed during the pilgrim-
age, based on dierent texts and hermeneutical methods. These specic
rulings are conveniently gathered in the Kitab al-h.ajj that may be found
in virtually every work of furu , emanating from the dierent madhahib,
such as Sah.nun's (d. 240/854) Mudawwana for the Maliks, al-Hidaya
by al-Marghinan (d. 593/1197) for the H.anafs, al-Sha,'s (d. 204/820)
Kitab al-Umm for the school bearing his name, and al-Mughn by Ibn
Qudama (d. 620/1223) for the H.anbals. A quick survey of the existing
opinions may be found in tracts of comparative law, ikhtilaf al-fuqaha -.
Among these works may be mentioned H.ilyat al-,ulama - by the Sha, al-
Shash (d. 507/1114), and Bidayat al-mujtahid by the Malik Ibn Rushd
(d. 595/1198).13
Another work which may be said to belong to the ikhtilaf genre
is Kitab al-muh.alla bi'l-athar by the Andalus scholar Ibn H.azm (d.
10 This is known as ifr
ad. Before the Farewell Pilgrimage, this meant only perform-
ing the rites at ,Arafa and vicinity, and not those in Mecca.
11 This is known as tamattu ,.
12 The latter option is known as qiran.
13 For a modern work summarising the views of the dierent Sunni schools on issues
related to the pilgrimage, see ,Atar, Al-H.ajj wa 'l-,umra. Their dierences should
not, however, be exaggerated.
 The Prophet's farewell pilgrimage 115

456/1064),14 a work written from a Z.ahir, or literalist, point of view.

The Kitab al-h.ajj in the latter work comprises 336 printed pages,15 and
is one of the longest discussions of the pilgrimage that I know.
Although, or perhaps because, Ibn H.azm himself never made the
h.ajj | in fact he never seems to have left al-Andalus | he dedicated
several detailed discussions to the pilgrimage to Mecca, among them a
tract dealing with the Farewell Pilgrimage of the Prophet Muh.ammad.
It is this work, entitled H.ijjat al-wada ,, which forms the topic of the
present contribution.16 Moreover, there is an important chapter on the
h.ajj in Ibn H.azm's Maratib al-ijma ,,17 and it may safely be assumed
that several other, especially legal, works of his that have not survived,
included discussions of the rites of the h.ajj as well. In addition to all
this, Ibn H.azm wrote another monograph about the annual pilgrimage:
Kitab al-manasik, or Manasik al-h.ajj, which seems to have been a kind
of handbook instructing the pilgrim how to proceed and which prayers
to say at the various stages of the h.ajj. This tract, which has not come
down to us, was probably written after Ibn H.azm had already made a
detailed study of the history and rites of the pilgrimage. His son Abu
Usama Ya,qub (d. 503/1109),18 who seems to have been the only one in
the family who actually made it to Mecca, may have beneted from his
father's Manasik.
Ibn H.azm was aware of the existence of disagreement on many points
concerning the proper performance of the pilgrimage, and in his tract
H. ijjat al-wada , he decides to settle the matter once and for all and, on
the basis of a Z.ahir reading of the sacred sources, especially the h.adth,
to present his readers with irrefutable facts. Much the same procedure is
followed in his Kitab al-muh.alla, referred to above, with which it shares
its polemical avour.19
14 On the life and works of Ibn Hazm see Asn Palacios, Abenh ordoba ;
. azam de C
Arnaldez, \Ibn H.azm".
15 Ibn Hazm, Kit a, vol. 5, pp. 3{339.
. ab al-muh . all
16 The work is available in a number of editions. For practical reasons, I have used
the one by Sayyid Kasraw H.asan, which unfortunately contains many errors. In his
introduction the editor mentions that his love for Ibn H.azm has led several friends of
his to assume that he himself is a Z.ahir; see p. 9.
17 Ibn Hazm, Mar a ,, pp. 48{56. In this section Ibn H
. atib al-ijm . azm lists points
of contention and agreement between the scholars of Islam on dierent practices
connected with the pilgrimage.
18 See on him Ibn Bashkuw al, S.ila, p. 988, no. 1534; Asn Palacios, Abenhazam de
Cordoba, p. 243; Adang, \The Spread of Z . ahirism", p. 307, where reference is made
also to Ibn H.azm's other descendants.
19 It would seem that Ibn Hazm extracted the polemical discussions that we nd in
.
his H.ijjat al-wada , from Kitab al-muh.alla or from an earlier work of which al-Muh.alla
itself was an abridgement. The above-mentioned Manasik al-h.ajj was probably writ-
ten after al-Muh.alla and H.ijjat al-wada ,.
116 Camilla Adang

. ijjat al-wada , was praised by eminent scholars such as Ibn Kathr

H
and Ibn Taymiyya, although they disagreed with the author on various
issues.20

Ibn H
. azm's tract | purpose and structure

In his introduction, Ibn H.azm states that there is a large number of tra-
ditions dealing with the rituals performed by the Prophet on his Farewell
Pilgrimage. However, since they contain many discrepancies and appear
to be contradictory on many points, people tend to become confused
and lose interest in the topic, and in the end abandon the study of the
relevant traditions altogether. Ibn H.azm's aim in this book is to show
the reader that the perceived contradictions are only apparent, or the
result of naskh (the abrogation of one divine or prophetic commandnent
by another), and that in fact there is complete agreement between the
various accounts | at least between the sound ones. He wants to clarify
to his readers what really happened during the last days of Dhu 'l-Qa,da
and the rst half of Dhu 'l-H.ijja, so that people will know better how
they themselves have to proceed during the h.ajj, for the Prophet has set
an example for all generations to follow. Ibn H.azm admits that there
is one question that he was unable to answer decisively, viz. where the
Prophet performed the .zuhr prayer on Saturday, 10 Dhu 'l-H.ijja: in
Mecca, as was stated by ,A  -isha and Jabir b. ,Abd Allah, or in Mina, as
held by Ibn ,Umar.
Ibn H.azm divides his work into three major parts. In the rst (pp. 34{
49 of the Kasraw H.asan edition) he gives his personal reconstruction of
the Farewell Pilgrimage in the form of a continuous account, uninter-
rupted by any isnad s, although it is entirely based on a series of h.adth s.
This has led the editor of the tract to add to its title H.ijjat al-wada ,
the words ka-annaka tushahiduha | \as if you witnessed it yourself".
This subtitle, based on a statement by Ibn H.azm himself,21 suggests a
vivid account in smooth prose in the style of the narrative found in Ibn
Sa,d's T.abaqat,22 and although Ibn H.azm was more than capable of writ-
ing beautiful prose, as is clear above all from his ever popular literary
work T.awq al-h.amama, this is not what we nd here: the description is
20 References to the work can be found in Ibn Kathr, Bid aya wa-nih aya vol. 5,
pp. 109, 111f., 115, 161, 191f., 202, 207; English translation, vol. 4, pp. 150, 153f.,
158, 230f., 275, 291, 299; Ibn Taymiyya, Majmu , al-fatawa, vol. 25, pp. 62, 80.
21 Ibn Hazm, Hijjat al-wad a ,, p. 32.
. .
22 Ibn Sa,d, Tabaqat, vol. 2, pp. 172{174.
.
 The Prophet's farewell pilgrimage 117

sketchy, the prose stilted and repetitive and Ibn H.azm, obviously delib-
erately, sticks as closely as possible to the wording of the h.adth s deemed
reliable by him. He clearly assumes that his readers know the context,
and are able to ll in the details and to make the necessary connections
themselves.
On many points the account echoes or reproduces the lengthy de-
scription of the Prophet's h.ajj from a famous h.adth related by Jabir,
which was allegedly transmitted by Ja,far b. Muh.ammad | recognised
by the Sh,s as their 6th Imam. It may be encountered in its fullest form
in Muslim's Kitab al-h.ajj.23
In the second part of his tract (pp. 50{142) Ibn H.azm adduces the
traditions which form the basis of his account, this time supplied with
their full chains of transmitters. He backs up (nearly) every one of the
statements made in his rst part by one or several h.adth s, according
to the following pattern: Our statement X is based upon the traditions
which say Y and Z.
In the nal part (pp. 143{404) he refers to and refutes the views of
other scholars that contradict his own. This, again, is done mainly on
the basis of traditions: he shows that his opponents draw the wrong
conclusions from sound h.adth s, or fail to realise that some prophetic
commandments were later abrogated by others (naskh ).
In what follows, I shall rst provide a full translation of the rst part:
the uninterrupted account of the Prophet's actions during his pilgrimage,
as seen by Ibn H.azm,24 and subsequently discuss a salient example from
the second and third parts. A full discussion of Ibn H.azm's Z.ahir rulings
on the pilgrimage to Mecca, including a detailed comparison with the
views of other schools, is projected for a future publication.

I. The account of the Prophet's pilgrimage

25

[34] Now we shall start, with God's power and strength, by expounding
how [the Messenger of God] acted [during the pilgrimage]. God grants
success.
He announced to the people that he was going to make the h.ajj,
and then ordered them to go out [with him]. The people were struck
23 Muslim, Sahh, vol. 8, pp. 135{154, no. 1218 (Kit
. . . . ajj, B
ab al-h ab H. ijjat al-wada ,);
English translation, vol. 2, pp. 612{17, no. 2803.
24 A much shorter account may be found in Ibn Hazm's Jaw ra, pp. 260{
. ami , al-s
262.
25 A day-by-day outline of Muhammad's pilgrimage is given in the appendix.
.
118 Camilla Adang

by smallpox, or measles, which prevented those whom God wanted to

prevent from making the h.ajj with him.
The Messenger of God announced that an ,umra made in the month
of Ramad.an equals a h.ajj.26
The Messenger of God went out and set o to Mecca in the year of
the Farewell Pilgrimage, which was the only h.ajj he made from Medina
since he had moved there.27
He took the Shajara road, and this was on Thursday, six days before
the end of Dhu 'l-Qa,da in the year 10, in the daytime, after he had
combed his hair and oiled it, and after he had prayed .zuhr 28 in Medina.
,Asr of that day he prayed at Dh
. u 'l-H.ulayfa.29 He spent Thursday night
(laylat al-jum ,a ) at Dhu 'l-H.ulayfa, and made the rounds of his wives
that night. Then he bathed,30 and subsequently prayed .subh. there.
 -isha, the Mother of the Believers, perfumed him with
Thereafter ,A
her [own] hand with a fragrant substance and with scent containing
musk.
He assumed ih.ram, but did not wash o the scent. He matted his
hair,31 and hung [the neck of] his camels with two sandals, cut [their
humps] [35] on the right-hand side, and squeezed [some] blood from
them.32
26 This he said to console Umm Ma,qil and her husband, who had fallen ill and were
thus prevented from making the h.ajj on this occasion; see Ibn H.azm, H.ijjat al-wada ,,
pp. 51f.; cf. Gaudefroy-Demombynes, Le pelerinage, pp. 193f.
27 He had made the ,umra several times since moving to Medina, but not the hajj ;
.
see note 6 above.
28 Throughout the text I shall leave the times of the prayers untranslated. Although
. or fajr is usually translated as dawn, .zuhr as noon, as . r as afternoon, maghrib
,
.subh
as sunset, and ,isha - as evening, the times are actually very exible, and the so-called
evening prayer is at times performed quite late at night, or even just before daybreak;
see Wensinck, \Mk.at"; Pellat, \Layl and Nahar". This should be taken into account
when reading Ibn H.azm's reconstruction of the Farewell Pilgrimage.
29 This was then xed as the mqat for pilgrims coming from Medina; they were to
assume ih.ram at this point; see Gaudefroy-Demombynes, Le pelerinage, p. 20.
30 Ightasala, i.e., he performed the major ritual ablution which is required after
sexual activity. According to Ibn H.azm, ghusl is also recommended, though not
obligatory, in preparation of the assumption of ih.ram ; see al-Muh.alla, vol. 5, p. 68,
mas -ala 824. According to Ibn Rushd, however, it is obligatory according to the
Z.ahirs; see Bidayat al-mujtahid, vol. 1, p. 573; English translation, vol. 1, p. 397.
This is clearly one of the many cases in which Ibn H.azm disagrees with his fellow-
literalists, including the school's founder, Abu Sulayman Dawud b. ,Al al-Is.fahan
(d. 270/883). I am currently preparing for publication a study on ikhtilaf within the
Z.ahir school.
31 The practical purpose of this rite was apparently to make the hair impenetrable
to dust and lice for the duration of the pilgrimage; see Gaudefroy-Demombynes, Le
pelerinage, p. 176.
32 A sign that the animals were due to be sacriced at the end of the festival;
see Snouck Hurgronje, Het Mekkaansche feest, p. 75; Gaudefroy-Demombynes, Le
pelerinage, pp. 282{87.
 The Prophet's farewell pilgrimage 119

The sacricial animals (al-hady ) were a voluntary oering,33 and [the
Messenger of God] drove his animals along with him. He mounted his
camel, and then, when it carried him o from near the mosque, that
is, the mosque of Dhu 'l-H.ulayfa, he intoned the talbiya 34 for qiran,
including the h.ajj, and this was shortly before .zuhr. He said to the
people at Dhu 'l-H.ulayfa: \Anyone among you who wants to assume
ih.ram for h.ajj and ,umra [together], may do so; anyone who wants to
assume ih.ram for the h.ajj [alone], may do so, and anyone who wants to
assume ih.ram for the ,umra [alone], may do so".
With him there was a group of people so numerous that only their
Creator and Provider could count them.
The Messenger of God chanted the talbiya [as follows]: \At your
command, O God, at your command. At your command; you have
no partner. At your command; all praise and grace are yours, and all
dominion. You have no partner!".35 It is said that he added to this: \At
your command, God of truth!". Then [the angel] Gabriel came to him,
and ordered him to instruct his companions to raise their voices in the
talbiya.
Asma- bint ,Umays al-Khath,amiyya, the wife of Abu Bakr the Truth-
36
ful, gave birth to Muh.ammad [36] b. Ab Bakr, and the Messenger of
God ordered her to bathe, to bandage herself with [a piece of] cloth, and
then to assume ih.ram and to start pronouncing the talbiya.37
He started o and prayed .zuhr at al-Bayda-, and then he moved
on. The new moon of Dhu 'l-H.ijja rose on Wednesday night (laylat al-
khams ),38 the night preceding the eighth day after his departure from
Medina.
33 As opposed to a sacrice required to atone for a transgression.
34 The Arabic verb translated here as \intoning the talbiya " is ahalla,
which is often
used interchangeably with ah.rama : \to assume ih.ram "; see Snouck Hurgronje, Het
Mekkaansche feest, p. 74; Gaudefroy-Demombynes, Le p elerinage, p. 180, n. 4. In
what follows I shall mostly render ahalla as \assuming ih.ram ", except where the
context clearly demands the other meaning.
35 Labbayka Allahuma labbayk. Labbayka l
a shar
ka laka labbayk. Inna 'l-h
. amda
wa 'l-ni ,mata laka wa 'l-mulk. L
a shar
ka laka . Labbayka, the rst word of the
talbiya, is often translated as \Here I am!", or \At your service!"; see von Grunebaum,
Muhammadan Festivals, p. 28. Other forms of the talbiya are mentioned in Ibn
Kathr, Bidaya wa-nihaya, vol. 5, pp. 143{146; English translation, vol. 4, pp. 203{
206. For additional references to the dierent forms of the Muslim talbiya (as opposed
to the Jahil one), see Kister, \Labbayka, Allahumma", p. 34, n. 4. On the talbiya
in general, see Gaudefroy-Demombynes, Le pelerinage, pp. 179{184.
36 She had earlier been married to Ja,far b. Ab T
. alib and had borne him three
sons. After Abu Bakr's death, she married Ja,far's brother ,Al, and had a son with
him; see Ibn H.azm, Jamhara, p. 391.
37 I.e., she was to proceed with her pilgrimage, and her condition was no impedi-
ment.
38 This means that Thursday was 1 Dh u 'l-H.ijja.
120 Camilla Adang

When the Messenger of God was at Sarif, ,A  -isha got her period after
she had already assumed ih.ram for the ,umra, and he told her to bathe,
to undo her hair and to comb it, and to give up the ,umra ; to leave it
and to abandon it [for now].
However, she was not released from her consecrated state: the h.ajj
entered into her ,umra,39 and she had to perform all the rituals of the
h.ajj, except the circumambulation of the House, [which was not allowed]
as long as she had not become pure.
While [the Messenger of God] was at Sarif, he said to the people:
\Whoever among you did not bring a sacricial oering with him, and
prefers to convert [the h.ajj ] into an ,umra, may do so, but whoever did
bring an oering should not."40
Some of them did indeed convert it into an ,umra, as they were
allowed to, while others stuck to their declared intention to make the
h.ajj, and did not convert it into an ,umra ; this with regard to those who
did not have a sacricial oering. As for those who did, they did not
convert [their h.ajj ] into an ,umra at all.
At some point on the road he ordered those who had brought a sac-
ricial oering to assume ih.ram for qiran, combining h.ajj and ,umra.41
[37] He then moved on until he got down at Dhu T.uwa, and there he
spent Saturday night (laylat al-ah.ad ), four days of Dhu 'l-H.ijja having
passed. He prayed .subh. there, and entered Mecca in the daytime, from its
high point at Kada- via the highest pass, on the morning of the Sunday
that was mentioned and dated above.
The Messenger of God saluted the [black] stone,42 and circumambu-
lated the Ka,ba seven times, three times in a jog (yakhubbu ), and going
[at a regular pace (yamsh)] four times. He saluted the black stone and
the Yaman corner during each circumambulation, without touching the
two remaining corners that are located within the h.ijr,43 and between
39 The meaning of this phrase will become clearer in the second and third parts of
this article.
40 This statement partly abrogates Muhammad's earlier saying that everyone was
.
free to choose the form of pilgrimage that suited him.
41 This order abrogates the Prophet's earlier statement to the eect that those who
had brought a sacricial oering could not convert their h.ajj into an ,umra, but were
allowed to perform the h.ajj as ifrad (see note 10). They must now combine the ,umra
and the h.ajj, whatever their original intentions had been.
42 The verb translated here as \saluted" (istalama ) actually means to kiss the black
stone directly, or indirectly, by touching it either with the hand and then kissing one's
hand, or with a sta or cane which is then kissed. According to a series of traditions
quoted with approval by Ibn H.azm in Part II of his H.ijjat al-wada , (pp. 76f.), the
Prophet made his circumambulation as he was seated on his camel, and instead of
applying his lips to the black stone, he touched it with his sta which he then kissed.
43 The hijr, or hijr Ism l, is the area enclosed by the h
a , m, a low, free-standing
. . . at
.
semicircular wall on the north side of the Ka,ba. It is believed that Ishmael and his
 The Prophet's farewell pilgrimage 121

the two he said: \Our Lord! Give unto us in the world that which is
good and in the Hereafter that which is good, and guard us from the
doom of Fire"(Qur-an 2:201).
Then he prayed two rak ,a s at the place where Abraham had stood
(maqam Ibrahm ), during which he recited, along with the Umm al-
Qur -an :44 \Say: O disbelievers!" (Qur-an 109:1), and \Say: He is God,
the One"(Qur-an 112:1), and he stood between [the station of Abra-
ham] and the Ka,ba. When he came to the maqam and before making
his rak ,a s, he recited: \Take as your place of worship the place where
Abraham stood" (Qur-an 2:125). [38] He returned to the black stone and
saluted it, and then went out to al-S.afa, reciting: \Al-S.afa and al-Marwa
are among the signs appointed by God (. . . )" (Qur-an 2:158).
Then he said: \I shall start with what God started with",45 and
he moved between al-S.afa and al-Marwa (sa ,y ), this, too, seven times,
seated on his camel, trotting three times, and going at a regular pace for
four.
When he ascended al-S.afa, he turned to face the Ka,ba and looked at
the House. He professed God's oneness and exalted Him, saying: \There
is no god but God alone, who fullled His promise, rendered His servant
victorious, and routed the confederates (al-ah.zab ) by Himself".46
He made a supplication, and then proceeded likewise on [the hillock
of] al-Marwa. When he had completed the circumambulation and the
sa ,y, he ordered everyone who had not brought a sacricial oering to
lay down ih.ram completely, whether he had intended to combine the h.ajj
and the ,umra (qarinan ), or to perform [the h.ajj ] separately (mufridan ),
and to regard everything as licit, including intercourse with women, and
[the use of] perfumes and sewn clothing, and to remain in this state until
yawm al-tarwiya,47 which is the day of Mina, at which point they would
consecrate themselves for the h.ajj, and assume ih.ram while proceeding
to Mina.48
mother Hagar were buried here, as well as a number of other prophets. The corners
of the Ka,ba referred to here face the h.at.m. The term h.ijr is also used as a synonym
for the h.at.m ; in this case the translation should be \the corners that are enclosed
by the h.ijr ; see Lane, Dictionary, s.v. h.ijr.
44 I.e., the F
. a ; cf. H
atih . ijjat al-wad a ,, p. 73.
45 I.e., he started at al-Saf a , since it was the hillock rst mentioned by God.
.
46 A reference to Quraysh and its allies, who marched up to Medina in the year 5
AH; Sura 33 of the Qur-an, which is entitled al-Ah.zab, refers to this.
47 Although several explanations of this term have been advanced, the one most
commonly accepted among Muslims is that it is the day on which the pilgrims supplied
themselves with water before setting o to Mina, where there was none; see Lane,
Dictionary, s.v. raw a 2; Paret/Graham, \Tarwiya".
48 A nal case of abrogation. From now on every hajj must be made in conjunction
.
with the ,umra. It is no longer possible to perform the rites of h.ajj without performing
those of ,umra as well. Ifrad al-h.ajj, then, in the original sense of the pilgrimage to
122 Camilla Adang

[39] He ordered those who did bring a sacricial oering to remain in
their state of ih.ram [as required for qiran ] and he told them then, when
some of them were reluctant:49 \If I were facing now what is already
behind me, I would not drive any sacricial animals until after I had
bought them, and I [too] would change [the h.ajj ] to ,umra, and I would
then be freed of the limitations [imposed by the state of ih.ram ], like you
have been freed of them, but I am driving my sacricial animals, so I
cannot be released [of these restrictions] until I slaughter the sacricial
animals".
Abu Bakr, ,Umar, T.alh.a, al-Zubayr, ,Al and certain nomads drove
their sacricial animals and [therefore] did not become released [from
the restrictions], but remained in their state of ih.ram, just like [the
Messenger of God] remained in a state of ih.ram because he drove his
sacricial animals along with him.
The Mothers of the Believers, who did not drive any sacricial an-
imals, put o ih.ram although they had intended to combine h.ajj and
,umra (q arinat ). Likewise Fat.ima, the Prophet's daughter, and Asma-
bint Ab Bakr were released [from ih.ram ], but not ,A  -isha, for she was
not released from her consecrated state because of her period, as was
mentioned earlier.
,Al
 complained to the Prophet about Fat.ima when she put o ih.ram,
but the Prophet pronounced her to be correct in that he himself had been
the one who had ordered her to do so. At this time Suraqa b. Malik
b. Ju,shum al-Kinan asked him and said: \Oh Messenger of God, this
mut ,a of ours,50 is it just for this present year, or for ever?", and he
interlaced his ngers and said: \No, forever and ever does the ,umra
,Arafa and vicinity, is abolished, and must henceforth include the .tawaf and sa ,y in
Mecca. Qiran (in which both sets of rites are combined without interrupting ih.ram )
and tamattu , (making both the ,umra and the h.ajj during one single visit to Mecca,
but putting o one's ih.ram between the two series of rites) are preferred by Ibn
H.azm. The ,umra may still be made separately throughout the entire year. See Ibn
H.azm, H.ijjat al-wada ,, p. 168.
49 The people who were reluctant to accept the Prophet's orders were, according to
Snouck Hurgronje, those who did not feel comfortable with the idea that they were
allowed, and perhaps even expected, to have intercourse with their wives just before
the h.ajj proper, arriving at Mina with their penises dripping semen, so to speak; see
Het Mekkaansche feest, pp. 88f. This did not apply to the ones who were driving
sacricial animals, who were, of course, still in a state of ih.ram.
50 Mut ,a is used here in the sense of tamattu ,. Like the temporary or mut ,a mar-
riage, tamattu , is said to have been abolished by the second caliph, ,Umar. Never-
theless, tamattu , is permitted by all the Sunni schools, and some fuqaha -, Ibn H.azm
included, even hold it to be the preferred form of pilgrimage, based on the Prophet's
saying that he himself would have opted for tamattu , were it not for the fact that he
had sacricial animals with him. The Sh,s, too, permit tamattu ,, and tend to prefer
it as well. Unlike the Sunns, they also accept the validity of mut ,a marriages. See
Gribetz, Strange Bedfellows ; Hakim, \Con icting Images", pp. 163.
 The Prophet's farewell pilgrimage 123

enter into the h.ajj, until Resurrection Day, [like this]!"51

He ordered whoever had come to the h.ajj via a route other than
the one he himself had taken, and who had assumed ih.ram as he had
done, to act in accordance with his [own particular] situation: whoever
was driving sacricial animals would not be released [from ih.ram ] | ,Al
was among the ones tting this description | and whoever did not drive
any animals would be released. Among the people of that description
was Abu Musa al-Ash,ar.
Because of his sacricial oering [the Messenger of God] remained in
Mecca in a state of ih.ram on the Sunday referred to, as well as on Mon-
day, Tuesday, Wednesday, and Wednesday night. Then, on the morning
of Thursday | the day of Mina, which is yawm al-tarwiya | he departed
with [40] the people to Mina. At that time all the [Prophet's] compan-
ions assumed ih.ram for the h.ajj [starting] from al-Abt.ah., chanting the
talbiya with their departure for Mina on that day.
On that Thursday, the Messenger of God prayed .zuhr at Mina, as well
as ,as.r, maghrib and the second evening prayer, and he spent Thursday
night there.
He prayed .subh. there on Friday, and then, after sunrise on that Friday,
he set o for ,Arafa, after giving orders that a tent made of haircloth be
pitched for him at Namira.
He arrived at ,Arafa and dwelled in his tent until the sun went down,
when he sent for his she-camel al-Qaswa-, and she was saddled for him.52
He arrived at the bottom of the wadi and, seated on his camel,53 ad-
dressed a sermon to the people in which he mentioned that [a person's]
blood, property and honour are sacrosanct, and abolished the rules of
the Jahiliyya and its laws concerning bloodwit.
The rst thing he abolished was the bloodwit for Ibn Rab,a b. al-
H.arith b. ,Abd al-Mut.t.alib, who had been nursed among the Banu Sa,d
b. Bakr b. Hawazin, and killed by the Hudhayl. The genealogists say
that he used to creep on all fours in front of the houses. His name was
Adam. He was struck by a stray stone or arrow launched by a man from
the Banu Hudhayl, and died.54
51 Ibn Hazm opposes the view that tamattu , was reserved for the Companions alone,
.
and that later generations were not allowed to break o their ih.ram between ,umra
and h.ajj.
52 Other sources give dierent names for the camel. Al-Qasw
. a- is said to have
carried the Prophet from Mecca to Medina during the Hijra (and to have chosen the
spot in Medina where he was to build his house); see Bashear, \Riding Beasts on
Holy Missions", p. 61. The Farewell Pilgrimage is not included here among the holy
missions performed by al-Qaswa-.
53 Ibn Hazm refutes the view that the Prophet delivered his sermon from a pulpit;
.
see H.ijjat al-wada ,, pp. 193f.
54 See Ibn Sa,d, Tabaq at, vol. 4, p. 47, and Ibn H
. . azm's own Jamharat ansab al-
124 Camilla Adang

Now we return to the description of the actions of [the Messenger of

God].
In this sermon of his at ,Arafa he also abolished the usurious interest
of the Jahiliyya. The rst interest he abolished was that of his uncle
al-,Abbas. Also, he urged that good care be taken of the women, but
he allowed [the men] to beat them, though not harshly, in case they are
unjustiably disobedient, and he ruled that they be given sustenance
and clothing in a tting manner by their husbands.
[41] He ordered adherence to the Book of God after [his death], and
declared that whoever clings to it will not go astray.55
He called God as his witness over the people, that he had conveyed
to them what they needed to adhere to, and they acknowledged this,
and he ordered those present to convey [the message] to those absent.
Umm al-Fad.l bint al-H.arith al-Hilaliyya, who is the mother of ,Abd
Allah b. ,Abbas,56 sent him milk in a bowl, and he drank it before the
people as he was seated on his camel. Thus they learned that he was
not fasting on that day.57
When he nished the sermon referred to, he gave orders to Bilal
and the latter called [the people] to prayer and sounded the iqama.58
Then [the Messenger of God] went and prayed [.zuhr and] ,as.r. He did
not perform any supererogatory prayers (sunan ) between these two, but
prayed both of them together along with the people at the time of .zuhr,
with one single call for prayer, but with two iqama s, one for each of the
prayers.
Then he rode his she-camel until he got to the mawqif, turned to face
the qibla, keeping the sandy path taken by those who went on foot in
front of him, and he continued to stand there in supplication. There a
certain Muslim man, in a state of ih.ram like all those who were making
the h.ajj, fell o his camel and died. The Messenger of God gave orders
to shroud him in his two [pilgrim's] garments without applying perfume
or balm to him, and not to cover his head or his face, for he said that on
Resurrection Day [this man] will be raised up pronouncing the talbiya.
,Arab , p. 70. Waqid (Maghaz, vol. 3, p. 1111) gives the boy's name as Iyas b. Rab,a
b. al-H.arith; he also reports confusion as to the name of the clan that raised the boy
and the one that killed him in the end.
55 According to the historian al-Ya,q ub, who had distinct Sh, sympathies, the
Prophet said, on this occasion, that he was leaving two things which would prevent
the Muslims from going astray: apart from the Book of God, he mentioned his own
descendants, the people of his house; see Ta -rkh, vol. 2, pp. 111f. He repeated this
during his address at Ghadr Khumm; see note 8.
56 See Ibn Hazm, Jamhara, p. 18.
.
57 There was some uncertainty about this; see Ibn Kathr, Bid aya wa-nihaya, vol. 5,
pp. 172f.; English translation, vol. 4, pp. 248f.
58 I.e., the second call to prayer, just before it is about to start.
 The Prophet's farewell pilgrimage 125

Some people from Nakhl asked [the Messenger of God] there about
the h.ajj, and he informed them of the duty to halt at ,Arafa, and of the
[appointed] time for staying there.59
He sent word to the people to take their positions at the places ap-
pointed for the ritual, and he [himself] remained standing there in sup-
plication, until the sun went down [42] on that Friday, and the yellow
shine disappeared. He seated Usama b. Zayd behind him, and pushed
o. He pulled the reins of al-Qaswa-, his she-camel, with such force
that her neck touched his leg. He continued at a slow pace (,anaq ), but
whenever he came across an open space, he made the camel walk briskly
(nas..s). Both are dierent paces, the nas..s being faster than the ,anaq.
\Open space" means a space relatively free of people. Whenever he saw
a sandy hill, he slightly loosened the reins of his camel so that she would
climb it, and meanwhile he ordered the people to proceed peacefully.60
When he was on the road near the left side [of the mountain near
Muzdalifa], he descended and urinated. He performed a light ablution,
and said to Usama: \The place of prayer is before you," or words to that
eect.61
Then he rode on until he got to Muzdalifa on Friday night, the 10th
of Dhu 'l-H.ijja.62 He made his ablution, then prayed maghrib and the
second evening prayer together at the hour of the second evening prayer,
without a khut.ba, and with only one adhan for the two prayers together,
but with two iqama s, one for each prayer. He did not perform any
[other] prayer between these two. Then he went to sleep there until the
59 Wuq uf at ,Arafa is indeed regarded as the most important stage of the h . ajj ; if
one misses this, one's h.ajj is not valid.
60 The people had a tendency to push and shove in their hurry to reach Muzdalifa;
see Ibn H.azm, H.ijjat al-wada ,, p. 109; Gaudefroy-Demombynes Le pelerinage, p. 257.
This movement is the rst nafr (also called ifad.a or daf ,) out of a series of three; see
Snouck Hurgronje, Het Mekkaansche feest, p. 153. The rst, on 9 Dhu 'l-H.ijja, is from
,Arafa to Muzdalifa; the second, on the 10th of the month, from Muzdalifa to Min a,
and the third, on that same day, from Mina to Mecca, where the circumambulation
known as .tawaf al-ifad.a is made.
61 According to Snouck Hurgronje (Het Mekkaansche feest, pp. 155f.) the Prophet
had missed, or delayed, the maghrib prayer in the course of his ifad.a from ,Arafa to
Muzdalifa. When he stopped on the road, his companion Usama thought he wished to
pray, but the Prophet merely urinated, and indicated that the prayer was to be per-
formed at Muzdalifa, where he combined it with the ,isha - prayer. After the death of
the Prophet, the question of whether it was allowed or desirable to postpone maghrib
so long began to be disputed. According to several accounts, the Umayyad caliphs and
amirs would stop at the place where Muh.ammad had halted and would perform their
prayer there, a practice that was ridiculed by ,Ikrima, who is reported to have said:
ittakhadhahu al-Ras ul (s. ) mabalan, wa'ttakhadhtum uhu mus . allan ; see al-Zurqan,
Sharh . , vol. 2, p. 359. See also Ibn Kath r, Bidaya wa-nihaya, vol. 5, pp. 178f.; En-
glish translation, vol. 4, pp. 256f.; Gaudefroy-Demombynes, Le pelerinage, pp. 258f.
62 Friday was 9 Dh u 'l-H.ijja, but Friday night was eectively already 10 Dhu 'l-H.ijja.
126 Camilla Adang

sun came up, and he rose and prayed fajr with the people at Muzdalifa
on that Saturday, which is yawm al-ad.h.a, also known as yawm al-,d or
yawm al-h.ajj al-akbar,63 performing his prayer at the rst crack of dawn,
which was still mixed with the dark of night.
There ,Urwa b. Mud.ris al-T.a- , who had told him that he intended
to make the h.ajj, asked him [about the validity of his pilgrimage] and
[the Messenger of God] said to him: [43] \Whoever has made it to the
prayer", i.e., the dawn prayer at Muzdalifa, \on that day together with
the people, has made it to the h.ajj, and whoever hasn't, has not".
Sawda asked permission,64 and Umm H.abba also, to leave Muzdalifa
at night, and he granted this to them, as well as to Umm Salama and
to the women [in general] and to all the weak people, after they had all
stayed together at Muzdalifa and remembered God there, except that
he allowed the women to throw their pebbles at night, but not the men,
neither the weak ones nor the others.
That day was the day on which [the Messenger of God] was with
Umm Salama, and after he had prayed .subh., as we have mentioned, at
Muzdalifa, he went to al-Mash ,ar al-h.aram.65 He turned to face the
qibla, supplicated to God and praised Him, gloried Him and professed
His oneness. He did not cease to stand there until the dawn turned very
white, before sunrise, at which point he departed from Muzdalifa. There
al-Khath,amiyya asked the Prophet about the h.ajj on behalf of (,an ) her
father, who was unable to make the h.ajj, and he ordered her to make
the h.ajj on his behalf. With his hand he turned aside the face of al-Fad.l
b. al-,Abbas so that he would not look at her or [at any of the other]
women. Al-Fad.l, now, was fair-skinned and good-looking.66
[The Messenger of God] was also asked by a man about a matter
similar to the one al-Khath,amiyya had asked about, and he told him
the same thing.
He started out in the direction of Mina and when he got to the valley
63 For a series of possible interpretations of this latter term, which occurs also in
Qur-an 9:3, see Rubin, `The Great Pilgrimage".
64 According to a hadth referred to by Ibn Hazm in the second part of his Hijjat
. . .
al-wada ,, p. 102, Sawda moved in a sluggish way, which is why she received the
permission, which was then extended to other women as well.
65 Sacred spot; holy or hallowed site; a place for the performance of religious ser-
vices (shi ,ar, sha ,a -ir ) which God has appointed as signs; cf. Lane, Dictionary, s.v.
\mash ,ar ". According to Snouck Hurgronje, the term refers specically to the hillock
of Quzah.; see Het Mekkaansche feest, p. 157, and also Buhl, \al-Muzdalifa".
66 This episode is adduced by Ibn Hazm in his Muhall a as proof of the fact that at
. .
the time of the Prophet women were not in the habit of covering their faces, otherwise,
he says, al-Fad.l would not have known that this woman was beautiful. If the Prophet
did not expect women to cover their faces, what gives later legal scholars the right to
demand it of them? On this issue, see my \Women's Access", p. 79.
 The Prophet's farewell pilgrimage 127

of Muh.assir, he lightly prodded his she-camel.67 He followed the middle

road which ends up at al-Jamra al-Kubra until he got to Mina, [44]
and he went to the jamra near the tree | which is Jamrat al-,Aqaba
| and pelted it from [the valley] below after sunrise of that day with
pebbles that had been gathered for him by ,Abd Allah b. ,Abbas from
the place where he [himself] had stood and thrown [pea-sized] pebbles.
He ordered to do this with the same kind of stones, and forbade the
throwing of larger stones and being overzealous in religion.68 He stoned
[the pillar] as he was seated on his camel with seven pebbles, as we have
mentioned, praising God with each of the pebbles [thrown], and at that
point he ceased uttering the talbiya.
He remained at Mina until he had stoned the jamra as we have
mentioned. He stoned it while mounted, while Bilal and Usama held the
reins of his she-camel, and the latter shaded him from the heat with a
garment.
At Mina he addressed a sermon to the people on that day | which
is yawm al-nah.r (the Day of Immolation) | in which he reiterated that
[a person's] blood, possessions, honour and body are sacrosanct, and
he informed them of the sacredness of yawm al-nah.r, and the superior
sanctity of Mecca above all [other] cities. He ordered [the people] to listen
to and obey the person who leads [them] in accordance with the Book of
God, and he told the people to adopt their rituals (manasik ) [from him],
for perhaps he would not be making the pilgrimage [again] after this
year. He taught them their rituals and assigned to the Muhajirun, the
Ans.ar and the people at large their respective places.69 He ordered that
67 The reason given for this is that al-Muh.assir had been the place where in pre-
Islamic times the Christians had held their wuquf, and the Prophet did not want to
stay there any longer than necessary; see Snouck Hurgronje, Het Mekkaansche feest,
pp. 128, 159; Rubin, \The Great Pilgrimage", p. 244.
68 Rubin, Between Bible and Qur -a n, p. 201, refers to a tradition that warns the
Muslims not to be overzealous. However, this warning does not appear to have had
much eect: in recent years, several hundreds of people have met their death at this
stage of the h.ajj, being trampled underfoot by fellow-pilgrims eager to perform this
rite within the required time-span. Thus in 2004, close to 250 people died near the
jamra. Michael Wolfe, who was quoted at the beginning of this paper, gives a vivid
description of a very energetic ritual: \A crowd pressed me from behind near the
second column. I braced my hands on the basin to keep from ramming into it and
took this chance to peer over the rim. It was lled with stones and many unmatched
sandals. Some foot-long sticks lay down there, too, but it was the sandals that
impressed me. In an excess of enthusiasm some hadjis had left themselves barefoot
on the bridge. The rule called for pebbles no larger than a fava bean, but excitement
got the better of some pilgrims. Over my shoulder a rubber ip- op spiraled through
the air. Cloudburst of pebbles broke around me. We were throwing to beat the
devil, hollering \Allahu akbar " in the sun"; see Wolfe, The Hadj, p. 288, and cf. also
Gaudefroy-Demombynes, Le pelerinage, pp. 272f.
69 Cf. Ibn Hazm, Hijjat al-wad a ,, p. 113.
. .
128 Camilla Adang

they revert not to their unbelief after him, nor go astray after [his death],
attacking each other, and he ordered them to divulge what he had said,
and told them that often a person to whom a message is conveyed is
more attentive than a [casual] listener.
Then he left for the place of sacrice (manh.ar ) at Mina, and slaugh-
tered sixty-three sacricial animals,70 and ordered the slaughter of the
remainder of the animals that ,Al had brought back with him from
Yemen, together with those that he himself had brought from Medina,
a hundred altogether.
[45] Then he shaved his blessed head, and distributed his hair, giving
half of it to the people, a hair or two to each person, and the entire other
half he gave to Abu T.alh.a al-Ans.ar.
He slaughtered cattle on behalf of his wives, and among those of them
who had made the ,umra he distributed [the meat of] one cow. On that
day he [also] slaughtered two ne rams.
He shaved o the hair of some of his companions, and clipped [that
of others]. He invoked [God's mercy] upon the ones with shaven heads
three times, and upon the ones with clipped hair once.71
He ordered that of each of the animals we referred to as having been
slaughtered, a piece of meat was to be taken and put together in a pot
and cooked, and thereafter he and ,Al ate of the meat and drank of its
broth. The Messenger of God had given ,Al a share in this.72
Then he ordered ,Al to distribute all the meat, hides and saddle
cloths, but not to give the slaughterer any of it for his slaughtering; he
[himself] gave him a fee for this.73
70 The printed text actually has 360 here, which is obviously an error: in the tradi-
tions quoted in the other parts of H.ijjat al-wada , the more commonly accepted gure
of 63 is given.
71 On shaving or clipping the hair, see Gaudefroy-Demombynes, Le p elerinage,
pp. 291{295. The fact that those pilgrims submitting to a full shaving of the head
receive three blessings, as opposed to the single blessing received by the one who only
has some of his hair clipped, may perhaps be explained as follows: someone who has
not yet made the ,umra, either because he arrived in Mecca late, or because his in-
tention was initially to make only the h.ajj, should save some hair to be clipped at the
end of his ,umra, whereas someone who has already performed both the ,umra and
the h.ajj, be it as a mutamatti , or as a qarin, is in no further need of his hair, and may
have it shorn o completely. The bigger reward, so to speak, is for the pilgrim who
has completed two sets of rites; cf. Gaudefroy-Demombynes, Le pelerinage, p. 292.
72 The fact that the Prophet ate of the meat of his sacricial oerings proves,
according to Ibn H.azm, that his sacrice was a voluntary one, for it is not allowed to
partake of the meat of an animal that one has oered as expiation. The sheer number
of the animals sacriced is another indication that they were a voluntary oering; see
H
. ijjat al-wad a ,, p. 60.
73 According to Snouck Hurgronje, it is possible that in pre-Islamic times members
of a certain Meccan family were responsible for sacricing the animals that were
oered, and that they were given a share of the meat, hides etc. of the animals.
 The Prophet's farewell pilgrimage 129

He informed the people that all of ,Arafa is a station (mawqif ),

except the valley of ,Urana, and that the whole of Muzdalifa is a station,
except the valley of Muh.assir,74 and that all of Mina is a place for
slaughtering, and that wherever they put down their saddles at Mina
is a place for slaughtering, and that the gorge of Mecca is a place for
slaughtering [too].
Then he perfumed himself before making the .tawaf al-ifad.a. [As a
sign of] his [partial] release from ih.ram before putting it o completely
on yawm al-nah.r, which is the Saturday referred to, ,A  -isha perfumed
him with [46] scent containing musk with her own hands.
On that same Saturday he set o on his camel for Mecca, and on the
same day he made the .tawaf al-ifad.a,75 which is the circumambulation
of the return (.tawaf al-s.adar ), before .zuhr, and he drank water from [the
well of] Zamzam from a bucket, as well as nabdh [oered him] at the
siqaya.76
Then, on that [same] day, he returned to Mina and there he prayed
z.uhr, according to Ibn ,Umar. ,A  -isha and Jabir, however, say that [the
Messenger of God] prayed .zuhr in Mecca. This is the passage we have a
problem with, although all [the accounts] testify that he did indeed make
the .tawaf. There is no doubt that one of these two reports is erroneous
and the other sound, but we do not know which is which.77
Umm Salama made the .tawaf that day [seated] on her camel, quietly
following behind the people. She had asked the Prophet's permission for
that, and he had granted it to her.78
However, in Islam the sacrice of animals is not distinguished in any way from or-
dinary slaughter, and in principle any Muslim can sacrice his own animal; there is
no need for a special class of ritual slaughterers. The explicit prohibition to give the
slaughterer a share of the victim may re ect a desire on the part of Muh.ammad to
do away with a Jahil custom; see Het Mekkaansche feest, p. 182.
74 See note 67.
75 This marks the nal deconsecration, after which all acts that were forbidden
during ih.ram, including sexual contacts, are permitted again.
76 On the siq aya, see Gaudefroy-Demombynes, Le p elerinage, pp. 89. For Ibn
H.azm's denition of nabdh, see al-Muh.alla, vol. 6, p. 215, mas -ala 1101. The bev-
erage may be made from raisins, or dates in various stages of ripeness, but these
fruits may not be mixed together, nor with other kinds of fruit such as gs or grapes,
or substances such as honey; only water may be added. On the other hand, gs,
grapes, honey, wheat, barley and the fruit of the palm-tree may freely be mixed with
each other to obtain nabdh. With regard to all resultant concoctions the rule is that
they become forbidden once fermentation has rendered the beverage intoxicating; see
al-Muh a, vol. 6, p. 212, mas -ala 1100.
. all
77 See the introductory part of this article. Ibn Hazm's problem | the fact that
.
he could not establish whether the Prophet prayed .zuhr in Mecca or in Mna |
is mentioned by Ibn Kathr, Bidaya wa-nihaya, vol. 5, p. 191; English translation,
vol. 4, p. 275.
78 Apparently she wanted to avoid being crushed by the crowds making the taw af ;
.
130 Camilla Adang

,A -isha, too, made the .tawaf on that day on which she had become
pure, while she had [still] been menstruating on the day of ,Arafa.
S.ayya made the .tawaf on that day as well, but afterwards, on laylat
al-nafr, she got her period.79
Then [the Messenger of God] returned to Mina, and he was asked
there what precedes which: stoning [the pillars], shaving [the head],
slaughtering [the sacricial animals], or ifad.a [to Mecca], and he replied:
There is no objection [to performing these rites in any random order].80
[47] He said the same about performing the sa ,y between al-S.afa and
al-Marwa before the circumambulation of the House. He informed the
people that God reveals a remedy for every ailment except old age,81
and he expressed his strong disapproval of anyone who speaks evil of a
Muslim behind his back.
He stayed at Mina for the remainder of Saturday and Saturday night,
Sunday and Sunday night, Monday and Monday night, and Tuesday.
These are the days of Mina, the ayyam al-tashrq.82 On each of these
three days after sunset, he stoned the three jamra s with seven pebbles,
all three jamra s on each day, starting with the nearest one, which is
the one adjacent to the mosque at Mina. [After throwing the pebbles]
he stood near it in supplication for a long time, then [he went to] the
one next to it, which is the middle one, near which he also stood in
supplication, and then to Jamrat al-,Aqaba, where he did not stand, but
at which he praised God with every pebble [thrown].
He also addressed the people on the Sunday, the second day of slaugh-
tering, which is the Day of the Heads.83
It has been transmitted also that he addressed them again on Mon-
day, which is the Day of the Legs.84 He ordered that female relatives be
taken good care of, and he told [the people] that no soul will be charged
for another soul.
see Ibn H.azm, H.ijjat al-wada ,, p. 125.
79 According to a tradition recorded by Ibn Hazm, this occurred on the day that
.
the Prophet arada ma yurdu l-rajul min ahlihi ; see H.ijjat al-wada ,, pp. 126, 139.
After making the .tawaf al-ifad.a, sexual relations were allowed again.
80 L
. araja. On the order in which these various rites should ideally be performed,
a h
according to the dierent schools of law, see Gaudefroy-Demombynes, Le pelerinage,
pp. 295f.
81 Haram ; also decrepitude, senility.
82 The etymology of this term is disputed; see Paret/Graham, \Tashrk", with
.
references.
83 Yawm al-ru -us, called thus because the pilgrims eat the heads of sacricial ani-
mals; see Snouck Hurgronje, Het Mekkaansche feest, p. 173. Ibn H.azm's statement
is disputed by Ibn Kathr; see Bidaya wa-nihaya, vol. 5, p. 202; English translation,
vol. 4, p. 291.
84 Yawm al-Ak ari ,, so called because on this day the pilgrims would eat the legs of
the slaughtered animals; see Snouck Hurgronje, Het Mekkaansche feest, p. 173.
 The Prophet's farewell pilgrimage 131

His uncle al-,Abbas asked his permission to spend these nights of

Mina at Mecca, because of his responsibilities as water supplier [to the
pilgrims], and he granted this permission. He granted the herdsmen a
similar [request].85
Then, after sunset on that Tuesday, which is the last of the ayyam
al-tashrq, the 13th of Dhu 'l-H.ijja, also known as yawm al-nafr, he left
for al-Muh.as.s.ab, which is [48] al-Abt.ah., where a tent had been put up
for him, pitched there by his mawla Abu Ra,, who looked after [the
Prophet's] baggage.
He had told Usama to descend at al-Muh.as.s.ab, the tract of the Banu
Kinana, which is the place where Abu Ra, built his tent seeking success
from God, without having received orders to do so from [the Messenger
of God].
S.ayya, the Mother of the Believers, got her period on laylat al-
nafr, after she had made the .tawaf al-ifad.a. The Messenger of God was
informed of this, and asked, \Did she make the .tawaf al-ifad.a on yawm
al-nah.r ?", and he was told that she had, so he ordered her to depart,
and he ruled thus with regard to all women in a similar state.86
At al-Muh.as.s.ab he prayed ,as.r, maghrib, and the second evening
prayer on Tuesday night, the 14th of Dhu 'l-H.ijja87 , and he spent the
night of that Tuesday there and then loaded his belongings [onto his
camel].
When it was the time of slaughtering, on yawm al-nafr, ,A  -isha
wanted him to let her make a separate ,umra after she had become
pure. He told her that she had become free of the ih.ram [of her ,umra ]88
and her h.ajj, and that her .tawaf [was sucient for her]89 and was good
for both her h.ajj and her ,umra, but she insisted on making a separate
,umra. He asked her, \Did you not make the taw
. af during the nights
after our arrival?",90 and she said, \No". Then he ordered ,Abd al-
Rah.man b. Ab Bakr, her brother, to put her on his mount behind him,
and to let her make the ,umra from al-Tan,m,91 and they did so, and
85 In his Muhall a, vol. 5, pp. 194{196, mas -ala 846, Ibn H
. . azm states that any
person (except the water suppliers and the herdsmen) who spends the nights of Mina
elsewhere admittedly acts badly (fa-qad asa -a ), but does not need to compensate for
it, since staying at Mina is a mere sunna, not an obligation (fard.).
86 This shows that one taw af suces and that the .taw
. af al-if
ad. a is considered
the most important of the circumambulations. It also emphasizes once more that
menstruating women are not supposed to make the .tawaf.
87 Tuesday is 13 Dh u 'l-H.ijja, but Tuesday night is in fact the 14th .
88 The MS used for the Kasraw Hasan edition has a lacuna here. The words in
.
brackets have been added from the Mamduh. H.aqq edition, p. 57.
89 See note 88.
90 I.e., as part of the ,umra.
91 This then became one of the maw t for people who wanted to perform the
aq
,umra separately from the hajj ; see Gaudefroy-Demombynes, Le p elerinage, pp. 19,
.
132 Camilla Adang

[the Messenger of God] told her to wait for him at the heights of Mecca,
and when she came back from her ,umra, [49] he said, \This is instead
of your ,umra [which you have missed]"
He told the people not to leave until they had made a last circum-
ambulation of the House. He exempted menstruating women who had
already made the .tawaf al-ifad.a before they got their periods [as was the
case with S.ayya].
He entered Mecca on Tuesday night, and early in the morning, before
the .subh. prayer of the Wednesday, he made the farewell circumambula-
tion around the House, but he did not jog during any of it [as he had
during the .tawaf al-qudum, when he had rst entered Mecca]. Then he
left through the lower part of Mecca via the lowest pass, and met up with
 -isha while he was leaving from that .tawaf and she was returning from
,A

this ,umra that we mentioned.

He returned and told her to mount, and he left with great speed,
returning to Medina.
The duration of his stay in Mecca, from the moment he entered
it until the time he left it to go to Mina, thence to ,Arafa, thence to
Muzdalifa, thence [back] to Mina, thence to al-Muh.as.s.ab, until he turned
to go back, was ten days.
When he got to Dhu 'l-H.ulayfa he spent the night there; then, when
he saw Medina, he praised God three times, saying: \There is no god
but God alone. He has no partner; His is all the dominion and His
is all the praise, and He is all-powerful; [and we are] returning, repen-
tant, worshipping, prostrating to our Lord, praising him; God made His
promise come true, and rendered His servant victorious, and routed the
confederates by Himself".
Then he entered Medina in the daytime from the Mu,arras road.92
Praise be multiplied to God, the Lord of the worlds, and may God
bless Muh.ammad, his servant and messenger, and grant him salvation!

Comments

In the above account, Ibn H.azm purports to tell the true story, but not
necessarily the full story. As can be seen, several days of the Prophet's
22f.
92 Ibn Hazm does not state by what date the Prophet was back in Medina, but it is
.
interesting, though hardly surprising for a Sunn author, that he makes no reference
to the events at Ghadr Khumm, referred to earlier; see note 8. One of the few Sunn
authors to devote a substantial section to the episode at Ghadr Khumm, though
without attaching to it the importance that the Sh,s do, is Ibn Kathr; see Bidaya
wa-nihaya, vol. 5, pp. 208{214; English translation, vol. 4, pp. 300{309.
 The Prophet's farewell pilgrimage 133

journey are not fully accounted for. It remains unclear, for example,
what he did during the three days he spent in Mecca (6{8 Dhu 'l-H.ijja).
The true story covers only those aspects of the Prophet's pilgrimage that
have been reliably documented. Ibn H.azm does not ll the gaps in the
account by supplying details for which he has no authoritative source.
These gaps in the narrative are not specic to Ibn H.azm's account, but
may be observed also in other texts on the Prophet's pilgrimage, such as
the one by Ibn Sa,d.93 Al-Waqid, on the other hand, gives information
on many of the stopping-places on the road to Mecca not mentioned by
them, and lls us in about the Prophet's actions during his pilgrimage.94
Although the text presented above looks, at rst sight, like a dis-
passionate account, almost every sentence in fact contains a refutation
of views held by others, salaf and khalaf alike, and many statements
deviate from the generally accepted opinions. As always, however, Ibn
H.azm is very condent that he knows the truth of the matter, and can
settle it once and for all: this is how the Prophet acted and therefore,
it is implied, so should we, to the extent possible. It would exceed the
scope of the present paper to discuss fully all the disputed issues, but
some examples may be adduced. Among the disputed views held by Ibn
H.azm, we may list the following:
| The Prophet left Medina not on the fth or fourth day before the
end of Dhu 'l-Qa,da, but on the sixth.95
| He intended from the very beginning to combine the ,umra and the
h.ajj without interrupting his consecrated state (qiran ), although
he advised | and afterwards ordered | his followers to perform
tamattu ,.
| It is allowed, before ih.ram, to perfume oneself with a scent that
lingers even after the prohibition of applying perfume has come
into eect.96
93 According to Snouck Hurgronje, the reason for the Muslim authors' silence on his
days in Mecca is obvious: Muh.ammad, whose sensuality is well-known and does not
appear to have diminished even at advanced age, he says, was not performing pious
acts of worship, but was otherwise engaged. Contrary to what is stated by Ibn H.azm
and others, Snouck believes that Muh.ammad had put o his ih.ram immediately after
his ,umra, in order to have intercourse with his wives, all of whom were accompanying
him on his journey; see Het Mekkaansche feest, pp. 88f., 124, and \Le Pelerinage",
p. 213. This view is adopted also by the authors of the article \,Umra" in the EI 2 ;
see Paret/Chaumont, \,Umra", p. 865.
94 Al-Waqid, Maghaz, vol. 3, pp. 1091.
95 Ibn Kathr refutes this view in his Bid aya, vol. 5, pp. 111f.; English
aya wa-nih
translation, vol. 4, pp. 153f.
96 Elsewhere, Ibn Hazm advises the pilgrims, men and women alike, to sprinkle
.
themselves lavishly with fragrant perfumes before entering ih.ram ; see al-Muh.alla,
134 Camilla Adang

| Muh.ammad received orders from none other than the angel Gabriel
that the talbiya was to be uttered loudly. Others hold that espe-
cially women should not make themselves heard during the talbiya,
a view rejected by Ibn H.azm in his Muh.alla.97
| The Messenger of God made the circumambulation of the Ka,ba
riding his camel, and part of the sa ,y, too.98
| The Prophet, seated on his camel,99 drank nabdh at the well of
Zamzam. He did not draw water from the sacred well himself, but
was handed a vessel.100
| On the night between the 9th and the 10th of Dhu 'l-H.ijja, only
women are allowed to throw their pebbles at Jamrat al-,Aqaba.
No male, however weak and decrepit, may join them.
| A Muslim may perform the pilgrimage on behalf of another who is
unable to perform it himself.101
| The stoning of the pillars at Mina may be performed with pebbles
picked and used by someone else for the same purpose. After
all, the Prophet threw the ones that already been used by Ibn
,Abb as.102
| The Prophet sacriced sixty-three animals with his own hands; he
did not merely give orders that this be done.103
vol. 5, pp. 68., mas -ala 825.
97 Ibn Hazm, al-Muhall a, vol. 5, pp. 81f., mas -ala 829, and see my \Women's Ac-
. .
cess", p. 80.
98 According to Ibn Kathr, Ibn Hazm's statement that the Prophet was seated on
.
his camel for at least part of the sa ,y is a terrible error; it is a view neither held by
anyone before him, nor adopted by anyone who came after him, and is not based on
any proof. According to Ibn Kathr, the authentic traditions describe Muh.ammad
as performing the entire sa ,y on foot; see Bidaya wa-nihaya, vol. 5, p. 161; English
translation, vol. 4, p. 230. Here the word used for Muh.ammad's mount, ba ,r, is
translated as \mule", though the meaning \camel" is more common.
99 As opposed to standing, as was held by some; see Ibn Hazm, Hijjat al-wad a ,,
. .
pp. 244f.
100 Ibn Hazm recommends following this example; see Muhall a, vol. 5, p. 217, mas -ala
. .
870. According to Snouck Hurgronje, Muh.ammad did not wish to deprive the Banu
,Abb as of their privileges as water suppliers and therefore did not help himself to water
and nabdh, but let himself be served. He points out, however, that the tradition was
passed on by Ibn ,Abbas, who had the interests of his family at heart, and that it is
therefore less than reliable. See Het Mekkaansche feest, p. 169. Malik is said to have
dismissed the drinking of nabdh at the Ka,ba as a Jahil practice.
101 This issue was ercely disputed; see Ibn Hazm, Muhall a, vol. 5, pp. 32{45, mas -ala
. .
815{818.
102 See also Hijjat al-wad a ,, p. 110.
.
103 He opposes the view that the Prophet only slaughtered seven animals by himself,
 The Prophet's farewell pilgrimage 135

| Although the nal nal section of the above description of the Pro-
phet's Farewell Pilgrimage creates the impression the Muh.ammad
was in a rush to go back to Medina (at the sight of which he praises
God), Ibn H.azm elsewhere defends the superior status of Mecca as
a holy city against the Maliks, who emphasized the importance of
the practice of Medina, not necessarily because it was the city of
the Prophet, but because it was the hometown of Malik b. Anas,
the eponymous founder of the school that was dominant in Ibn
H.azm's native al-Andalus.104 Many of Ibn H.azm's disputations
with Malik scholars focused upon the issue of taqld, the adoption
of the views of earlier authorities, in this case Malik.105
| A woman who has just given birth may participate in all the rites
of the h.ajj, including the .tawaf.106 The Messenger of God allowed
Abu Bakr's wife to do so.
| A woman who gets her period during her ,umra should postpone
.tawaf, but remain in the state of ih.ram, though she may comb her
hair; this is another point of contention. This is what the Prophet
ordered ,A -isha to do.
I have chosen this last case as an illustration of the way in which Ibn
H.azm tries to prove his opponents wrong. What he wants to demonstrate
is that ,A -isha performed her pilgrimage as a qarina and did not interrupt
her ih.ram. In order better to understand the discussion, the following
succinct denition of qiran given by Ibn Rushd may be helpful. In his
Bidayat al-mujtahid he states: \Qiran is the assumption of ih.ram for
the h.ajj and the ,umra together, or the assumption of ih.ram for the
,umra during the hajj months and then starting with the hajj before
. .
one's release from the ih.ram [of the ,umra ]. [. . . ] It is said that [the
pilgrim] has the right to do this as long as he has not commenced the
circumambulation [which is part of the ,umra ]."107 The second denition
ts the case of ,A  -isha, who had assumed ih.ram for the ,umra during the
delegating the slaughter of the remaining animals to others; see H.ijjat al-wada ,,
pp. 215.
104 Ibn Hazm, Muhall a, vol. 5, pp. 325{339, mas -ala 919. On the history of the
. .
dispute about the excellence of Mecca vs. Medina, see Arazi, \Materiaux", and Kister,
\Sanctity joint and divided", pp. 36{41. Ibn H.azm is mentioned by Arazi (p. 221,
and cf. p. 225) as someone who held a militant pro-Mecca position.
105 On the veneration of M alik, especially in al-Andalus, see A.M. Turki, \La
veneration pour M^alik". On the polemic against this veneration, see R. Brunschvig,
\Polemiques medievales".
106 See his Muhalla, vol. 1, pp. 400, 404, mas -ala 261, 264, and Adang, \Women's
.
Access", pp. 86f.
107 Ibn Rushd, Bid ayat al-mujtahid, vol. 1, pp. 570; cf. English translation, vol. 1,
pp. 394f.
136 Camilla Adang

month of Dhu 'l-Qa,da, but did not made the .tawaf because her period
had started. Instead, she proceeded with the rites of the h.ajj proper.

II. Proof-texts

The second part of H.ijjat al-wada , contains the traditions that are ad-
duced by Ibn H.azm as proof-texts for his version of events during the
Farewell Pilgrimage.
As was mentioned earlier, the pattern followed throughout the second
part is \As for our statement X, it is based upon tradition Y". The
present example is no exception.108
[65] As for our saying: \When he was at Sarif, ,A -isha got her period
after she had already assumed ih.ram for the umra, and the Messenger
,

of God told her to undo her hair and to comb it, and to give up the
,umra ; to leave it and to abandon it [for now], and that the hajj entered
.
into her ,umra, and that she had to perform all the rituals of the h.ajj,
except the circumambulation of the House, [which was not allowed] as
long as she had not become pure", it is based upon:
1. What we were told by ,Abd Allah b. Rab, Muh.ammad b.
Ish.aq b. al-Sulaym Ibn al-A,rab Abu Dawud Musa b. Isma,l
H.ammad b. Salama ,Abd al-Rahm
. an b. al-Qasim his father
,A -isha, who said: \We pronounced the talbiya for the h.ajj until I
was at Sarif and I got my period. The Messenger of God came in to see
me as I was crying, and he said to me, `What makes you cry, ,A  -isha?'
And I said, `I got my period. I wish I hadn't embarked on the h.ajj.'
And he said, `Praise be to God; this is just something that God has
decreed on the daughters of Adam. Perform all the rites, but do not
circumambulate the House'."
[66] 2. And upon what we were told by ,Abd Allah b. Yusuf
Ah.mad b. Fath. ,Abd al-Wahh ab b. ,Isa Ah.mad b. ,Al Muslim
Qutayba b. Sa d al-Layth b. Sa,d Abu'l-Zubayr Jabir, who
,

said: \We embarked together with the Messenger of God, assuming

ih.ram for the h.ajj [alone, without the `umra ], whereas ,A -isha embarked
on the umra, until we were at Sarif and she got her period. And he
,

mentioned [the rest of] the h.adth, which says: Then the Messenger of
God went in to visit ,A  -isha, and found her crying. He said, `What is
the matter with you?', and she replied, `The matter with me is that
I got my period; the people have put o ih.ram, but I haven't, and I
108 Ibn H.azm, H.ijjat , pp. 65{67.
a,
al-wad
 The Prophet's farewell pilgrimage 137

have not yet circumambulated the House, whereas the people are going
out on their h.ajj now. But he said, \This is a matter that God has
decreed on the daughters of Adam. Go and bathe, then pronounce the
talbiya for the h.ajj ". And so she did, and she halted at all the mawaqif,
and in the end, when she became pure [again], she circumambulated the
Ka,ba and al-S.afa and al-Marwa, and then he said, \You have become
desacralised from your h.ajj and from your ,umra together". But she said,
\Oh Messenger of God, it bothers me that I did not circumambulate the
House until I made the h.ajj ",109 so he said, \`Take her, ,Abd al-Rah.man,
and let her make the ,umra from al-Tan,m". This was the night of al-
H.as.ba.110
3. And because of what we told by ,Abd Allah b. Yusuf Ah.mad
b. Fath. ,Abd al-Wahh ab b. ,Isa Ah.mad b. Muh.ammad Ah.mad
b. Al
, Muslim b. al-H.ajjaj Muh.ammad b. H.atim Bahz, i.e.,
b. Asad Wuhayb ,Abd All ah b. T.awus his father concerning
 -isha, that she assumed ih.ram for the ,umra and arrived [to Mecca]
,A

and had not yet circumambulated the House when she got her period.
So she performed all the rites, having started to pronounce the talbiya
for the h.ajj, and the Messenger of God said to her, on yawm al-nafr :
`Your [one] .tawaf suces for both your h.ajj and your ,umra '. But she
rejected this, so he sent her along with her brother ,Abd al-Rah.man b.
Ab Bakr to al-Tan,m, and she made the ,umra after the h.ajj.
After citing these proof-texts, Ibn H.azm adds that these h.adth s shed
light on other traditions, to be quoted in the third section, which contain
the saying \undo your hair and comb it, and pronounce the talbiya for
the h.ajj and abandon your ,umra ; maybe God will reward you". For
undoing the hair and combing it are not forbidden to the person in a
state of ih.ram, so there is no dissolution of his consecrated state.
As for the Prophet's saying \Abandon the ,umra ", it just means
\abandon the rites of the ,umra ", viz. the .tawaf and the sa ,y ; in other
words: postpone them, and perhaps God will grant that you live long
enough to make the .tawaf and the sa ,y and thus to complete your ,umra
and your h.ajj together as the Messenger of God rules in the traditions
which we have mentioned.
None of these traditions says that ,A  -isha put o the ih.ram she had
assumed for her umra ; on the contrary, it says that she did not put it o.
,

Thus it has been demonstrated incontrovertibly that ,A  -isha combined

 -isha refers to the .tawaf al-ifad.a, which concludes the h.ajj. In her view, making
109 ,A
the .tawaf as part of the h.ajj is not enough; she feels she should have made one as
part of the ,umra as well, but she had to give that up.
110 This is the night following upon the last ritual throwing of pebbles (hasba ) in the
. .
valley of Mina; see Lane, Dictionary, s.v. h.as.ba.
138 Camilla Adang

(qaranat ) the h.ajj with the ,umra, says Ibn H.azm.

What he is saying here, in fact, is that although there seems to be
a contradiction about which kind of pilgrimage ,A  -isha had consecrated
herself to | h.ajj according to some traditions, ,umra according to others
| there is actually complete harmony between them: she performed
both, having started o as a mu ,tamira and continued as a qarina. In
the following part, Ibn H.azm seeks to demonstrate the correctness of his
view and to refute the opinions of his opponents.

III. Ikhtil
af

Under this heading I shall present an example of how Ibn H.azm refutes
the way in which the representatives of other schools | in this particular
case the H.anafs | interpret certain traditions which they adduce in
support of their views. As in the second part, we shall limit ourselves to
the divergent opinions concerning the status of the female pilgrim who
gets her period during the days of the festival, the pilgrim in question
being ,A -isha.111 The purpose here is to demonstrate that ,A  -isha did not
put o her ih.ram and that she merely postponed her umra and in the
,

meantime continued with her h.ajj. This demonstrates the correctness of

the statement that the h.ajj enters into the ,umra.
In the following section Ibn H.azm refutes the H.anaf position regard-
ing women who get their periods while on the h.ajj. According to Abu
H.anfa and his followers, says Ibn Hazm, a menstruating woman should
admittedly discontinue her pilgrimage and put o ih.ram if she had al-
ready started the rites; they require that she have an animal sacriced
in compensation.
This view is diametrically opposed to that of Ibn H.azm who, as
we have seen, holds that a menstruating woman should discontinue her
,umra, i.e., postpone those rites she is not allowed to perform in her

condition, but should not put o ih.ram. On the contrary, she should
continue with those rites that are not o-limits to her, viz. all the rites
of the h.ajj except the .tawaf. Moreover, no expiation is required of her.
Interestingly, says Ibn H.azm, the H.anafs base their rulings on tradi-
tions similar to the ones that he himself adduces in support of his own
view. They are all either traced back to ,A  -isha, or speak about her.
In what follows, I shall rst give these traditions, and then show how
Ibn H.azm refutes the H.anaf ruling. I have relegated the isnad s to the
footnotes.
111 Ibn H.azm, H.ijjat , pp. 233{243.
a,
al-wad
 The Prophet's farewell pilgrimage 139

Dierence of opinion regarding what [the Prophet]

 -isha when she got her period while she was
said to ,A
making the ,umra, and his order that she make the
. ajj, and dierences of opinion regarding the place
h
where she became pure
1. Al-Qasim b. Muh.ammad reports that ,A  -isha said: \We went
out with the Messenger of God" | and she mentioned the [rest of the]
h.adth, which says: She said, \The Messenger of God came to see me as
I was crying, and he said, `What makes you cry then?' She said, `I heard
what you said to your companions; I heard about the ,umra.' And he
said, `So what is the matter with you?' She said, `I am not praying',112
at which he said, `It won't prejudice you'. She mentioned a saying [of
his], which includes [the words]: `[Continue to] be in your h.ajj (kun f
h.ajjiki ), perhaps God will bless you for it'.113
2. According to ,Urwa, ,A  -isha, the wife of the Prophet, said, `We
went out with the Messenger of God on the Farewell Pilgrimage, and
assumed ih.ram for the ,umra. Then the Prophet said, `Whoever has
brought a sacricial oering should assume ih.ram for the h.ajj and the
,umra [together], and cannot put o ihr
. am until he will be released from
the ih.ram for both together' [i.e., until he has accomplished both sets of
rites].
I arrived in Mecca as I was having my period, and I did not cir-
cumambulate the House, nor [did I go to and fro] between al-S.afa and
al-Marwa, and I complained about this to the Prophet, who then said,
`Undo your hair and comb it, and pronounce the talbiya for the h.ajj and
abandon the ,umra [for now]'. And so I did, and when we had completed
our h.ajj, the Prophet sent me with [my brother] ,Abd al-Rah.man b. Ab
Bakr to al-Tan,m, and [from there] I made the ,umra, and [the Prophet]
said, `this is instead of your [initial] ,umra '," and he mentioned the rest
of the h.adth.114
3. In another transmission from ,Urwa, ,A  -isha said, \We went out
with the Messenger of God" | and she mentioned the [rest of the] h.adth,
which contains [the following]: `I was among those who had assumed
ih.ram for the ,umra, and the Day of ,Arafa found me [still] having my
period. I complained to the Prophet, who said, `Abandon your ,umra,
112 In other words: \I am having my period"; menstruating women are exempt, or
some would say excluded, from the ritual prayer, and also from circumambulating
the Ka,ba.
113 The isnad runs as follows: Ibn H . azm ,Abd al-Rahm
. an b. ,Abd Allah al-
H.amdan Abu Ish.aq Ibrahm b. Ah.mad al-Balkh A ah. b. H.umayd al-Qasim
b. Muh.ammad ,A  -isha.
114 With the same isn o
ad as in n . 1 to al-Bukhar ,Abd All
ah b. Maslama
Malik Ibn Shihab , Urwa b. al-Zubayr ,A  -isha.
140 Camilla Adang

undo your hair and comb it, and pronounce the talbiya for the h.ajj '. On
the night of al-H.as.ba he sent ,Abd al-Rah.man along with me, and I pro-
nounced the talbiya for the ,umra [which came] instead of my [original]
,umra."115

4. Again according to ,Urwa, ,A  -isha said, \We went out with the
Messenger of God close to the appearance of the new moon of Dhu 'l-
H.ijja", and she mentioned the h.adth, which contains [the following]: \I
was among those who had assumed ih.ram for the ,umra, and when I
was somewhere on the road, I got my period, and the Messenger of God
came in to see me as I was crying, and he asked, `What makes you cry?',
and I said, `I wish I hadn't come out this year.' He said, `Abandon your
,umra, undo your hair and comb it, and do what the Muslims do on their

h.ajj '. And on laylat al-s.adar,116 he gave orders to ,Abd al-Rah.man b.

Ab Bakr, who took her to al-Tan,m, and she pronounced the talbiya
for the ,umra instead of her [original] ,umra. And he mentioned the [rest
of the] h.adth.117
According to Ibn H.azm, these traditions do not support the H.anafs'
point of view (viz. that a menstruating woman should discontinue her
pilgrimage altogether, put o ih.ram and make an expiation), contrary
to what they claim: \As for the rst h.adth, it is more likely to serve us
as an argument than that it will serve them as such, because it says kun
f h.ajjiki, which conrms that ,A  -isha was indeed making the h.ajj ", he
says.
As for the other traditions, viz. the ones that talk about ,A  -isha un-
doing her hair, Ibn H.azm repeats that they do not force us to admit that
,A -isha had put o ih.ram, for neither undoing one's hair nor combing it
belongs to the things that are forbidden to a man or a woman in a state
of ih.ram, on the contrary, they are allowed to both of them, since no
revealed text nor an ijma , prevents them from these acts,118 and undo-
ing one's hair and combing it does not cancel an earlier ih.ram adopted
for the ,umra. When the Prophet said to ,A  -isha \abandon the ,umra ",
\leave the umra ", or \skip the umra [for now]", what he meant was
, ,

simply \abandon the circumambulation of the House | which is part

115 Ibn Hazm H.umam b. Ah.mad ,Abd All ah b. Ibrahm Abu Zayd al-
.
Marwaz al-Farbar al-Bukhar Muh.ammad Abu Mu,awiya Hisham b.
,Urwa his father ,A  -isha.
116 The eve of the pilgrims' return from Mecca to their homes.
117 Ibn Hazm ,Abd All ah b. Rab, Muh.ammad b. ,Abd al-Malik al-Khawlan
.
Muh.ammad b. Bakr al-Nad.r Abu Dawud Musa b. Isma,l and Sulayman
b. H.arb; Musa b. Isma,l Wuhayb b. Khalid and H.ammad b. Salama; Sulayman
b. H.arb H.amran b. Zayd, and all, i.e., Wuhayb, H.ammad, and H.amran Hisham
b. ,Urwa his father ,A  -isha.
118 This is a typically Z a hir statement. Ijma , is understood here as the consensus
.
of the Prophet's companions.
 The Prophet's farewell pilgrimage 141

of the ,umra | and postpone it till you are pure again". He ordered
,A -isha to add the h.ajj to her ,umra, so that she became qarina. This,
says Ibn H.azm, is made abundantly clear by additional traditions, which
he then proceeds to quote. They are ve in number.
a. According to T.awus, ,A -isha had assumed ih.ram for the ,umra and
proceeded [to Mecca], but had not yet circumambulated the House when
she got her period, so she performed all the rituals of the h.ajj after she
had started pronouncing the talbiya for the h.ajj. And the Prophet said
to her on yawm al-nafr : `Your [one] .tawaf is [valid] for both your h.ajj
and your ,umra '.119 But she refused [to accept this], so he sent her
along with [her brother] ,Abd al-Rah.man to al-Tan,m, and she made
the ,umra after the h.ajj.120
b. In another h.adth, transmitted by Mujahid, ,A -isha says that she got
her period at Sarif, and puried herself at ,Arafa, and that the Messenger
of God told her: \Your [one] .tawaf at al-S.afa and al-Marwa is good for
your h.ajj and your ,umra [combined]".121
c. In the h.adth cited afterwards, Jabir b. ,Abd Allah reports: \We
embarked together with the Messenger of God on the h.ajj [alone, without
the ,umra ], whereas ,A  -isha embarked on the ,umra ", and he mentioned
the [rest of the] h.adth, which contains [the following]: The Messenger of
God went in to see ,A  -isha, and found her crying. He said, `What is the
matter with you?', and she replied, `The matter with me is that I got
my period; the people have already put o ih.ram [after their ,umra ] but
I haven't, and I have not yet circumambulated the House, whereas the
people are going out on their h.ajj now'. But he said, `This is a matter
that God has decreed on the daughters of Adam. Go and bathe, then
pronounce the talbiya for the h.ajj '. And she did so, and she halted at
Muzdalifa, and eventually she circumambulated the Ka,ba and al-S.afa
and al-Marwa, and then he said, `You have become released from your
h.ajj and from your ,umra together'. But she said, `Oh Messenger of
God, I am concerned because I did not circumambulate the House until
I made the h.ajj ', so he said [to her brother], `Take her, ,Abd al-Rah.man,
and let her make the ,umra from al-Tan,m'. And this was the night of
al-H.as.ba.122
119 I.e.,you need not make an additional .tawaf ; it is enough that you made one as
part of the h.ajj ; this will do for the ,umra as well.
120 Ibn Hazm
. ,Abd All ah b. Yusuf Ah.mad b. Fath. ,Abd al-Wahh ab b. ,Isa
Ah.mad b. Muh.ammad Ah.mad b. ,Al Muslim Muh.ammad b. H.atim
Bahz b. Asad Wuhayb ,Abd Allah b. T.awus his father ,A  -isha.
121 With the same isn ad as in the previous tradition, to Muslim H.asan b. ,Al
al-H.ilwan Zayd b. al-H.abbab Ibrahm b. Na, ,Abd Allah b. Ab Najh.
Mujahid ,A  -isha.
122 With the previous isn ad to Muslim Qutayba b. Sa,d and Muh.ammad
b. Ramh., both from al-Layth b. Sa,d Abu'l-Zubayr Jabir.
142 Camilla Adang

d. The same tradition, but with a dierent chain of transmitters.123

e. In the last tradition cited in this part of Ibn H.azm's argumentation,
, -isha is quoted by al-Aswad as having said, \We went out with the
A
Messenger of God without mentioning anything but the h.ajj,124 but
when we arrived [at Mecca], he ordered us to put o ih.ram. On laylat
al-nafr, S.ayya got her period," and she mentioned the h.adth, in which
 -isha said: `Oh Messenger of God, I have not yet put o my ih.ram ',
,A

and he said, `So make an ,umra from al-Tan,m'. And her brother went
out with her", and he mentioned the rest of the report.125
Ibn H.azm now draws his conclusions from the above traditions. They
 -isha never interrupted her consecrated state,
all explain, he says, that ,A
and that the pilgrimage she made included all the elements of the ,umra
as well, viz. the .tawaf and the sa ,y, which she had performed after she
had become pure again. Her h.ajj had been subsumed into her ,umra,
or rather the other way around. And if she made a separate ,umra
from al-Tan,m, together with her brother, as is stated in some of the
traditions just quoted, this was not because this was required of her in
order to make up for lost elements of the pilgrimage, but solely because
she requested to do so for her own peace of mind and because she was
worried she might not be entitled to the full ajr for the two sets of
manasik | ,umra and h.ajj | if she did not make a separate ,umra. The
Prophet allowed her this as a personal favour, but this did not create
a precedent for following generations. The traditions about ,A  -isha's
individual ,umra, then, cannot be adduced as proof that the Prophet
recommended that she make an additional pilgrimage. In the eyes of the
Prophet (and those of Ibn H.azm), ,A  -isha was qarina : the ih.ram she
put on was for the ,umra and the h.ajj together, and there was no break
in her consecrated state between these two parts of the pilgrimage.
The fact that the Prophet believed that ,A  -isha had met all the re-
quirements of the h.ajj and umra in one go, as a qarina, and that he
,

had advised her brie y to postpone the ,umra, rather than to abandon
it, is made clear by another tradition, related by ,Urwa, in which ,A  -isha
says:

\We went out with the Messenger of God on the Farewell

 -isha: `I got my period, and did not
Pilgrimage". Said ,A
stop menstruating until the day of ,Arafa. Now, I had only
123 Muslim Muh.ammad b. H.atim and ,Abd b. H.umayd both Muh.ammad
b. Bakr Ibn Jurayj Abu'l-Zubayr Jabir b. ,Abd Allah.
124 I.e., intending only to make the hajj.
.
125 Ibn Hazm ,Abd al-Rahm
. . an b. ,Abd Allah b. Khalid Ibrahm b. Ah.mad al-
Balkh al-Farbar al-Bukhar who said, and added Muh.ammad Muh.ad.ir,
who is Ibn al-Mawdi, al-A,mash Ibrahm, i.e. al-Nakha, al-Aswad ,A  -isha.
 The Prophet's farewell pilgrimage 143

assumed ih.ram for the ,umra, and the Messenger of God told
me to undo my hair and comb it, to pronounce the talbiya
for the h.ajj and to abandon the ,umra '. She said: `So I did
that, and when I had completed my h.ajj the Messenger of
God sent ,Abd al-Rah.man b. Ab Bakr along with me, and
ordered me to make the ,umra from al-Tan,m instead of my
[earlier] ,umra which had been overtaken by my h.ajj and
from which I had not deconsecrated myself."126
 -isha herself, then, states that she had not put o the ih.ram of her
A
,

,umra, but had remained in her consecrated state without an interruption

between the ,umra and the h.ajj. This demonstrates that the h.ajj had
really \come upon her", and entered into the ih.ram she had already
assumed for the ,umra.
Ibn H.azm anticipates that people who disagree with his contention
that ,A  -isha in fact performed two (separate) sets of rites, i.e., both the
,umra and the hajj, may try to prove him wrong by referring to the
.
traditions in which she says: \Will the people return [home] with two
rituals [under their belts] and I with only one?". They adduce this and
similar traditions as proof that she had, in fact, cancelled her ,umra
and could lay claim to one set of rites only, viz. the h.ajj. Ibn H.azm
now proceeds to refute their argument in his usual systematic way, only
to come to the conclusion that all the available sound traditions are in
complete agreement. He adds that he is surprised by the fact that the
followers of Abu H.anfa concentrate exclusively on the expression \aban-
don the ,umra ", and ignore the rest of the sound traditions transmitted
from ,A  -isha, as well as something else that has been transmitted about
her, viz. that God Himself decreed that she perform the h.ajj and the
,umra together,127 without a sacricial oering, or fast, or charity be-

ing required as compensation for a rite missed. They, now, believe that
,A -isha's missing part of the ,umra does require that a sacricial oering
be made in compensation, but they are just ruling according to their
personal opinions, ara -uhum, which is absolutely unacceptable to the
Z.ahirs in general, and to Ibn H.azm in particular.
Ibn H.azm concludes this chapter by discussing a series of apparently
contradictory traditions about the place where ,A  -isha regained her ritual
126 Ibn
H.azm ,Abd Allah b. Yusuf Ah.mad b. Fath. ,Abd al-Wahh ab b. ,Isa
Ah.mad b. Muh.ammad Ah.mad b. ,Al Muslim ,Abd al-Malik b. Shu,ayb
b. al-Layth his father ,Abd al-Malik's grandfather Ibn Khalid Ibn Shihab
,Urwa b. al-Zubayr  -isha.
,A
127 This is probably a reference to the hadth referred to in Part Two above, in which
.
 -isha that perhaps God will grant that she will live long enough to
the Prophet tells ,A
make the .tawaf and the sa ,y, and thus to complete her h.ajj and her ,umra together.
144 Camilla Adang

purity. I shall leave this for a separate discussion, and proceed to the
conclusions.

Conclusions

In his H.ijjat al-wada ,, Ibn H.azm aims at providing a denitive account

of how the Prophet Muh.ammad proceeded on what would be his nal
h.ajj. He oers a dierent reading of the texts that allegedly document
the details of this pilgrimage. Knowledge of these details is considered
to be of the utmost importance, since the Prophet's precedent is to be
followed by all Muslims who have the good fortune to be in Mecca during
the h.ajj season. Ibn H.azm himself never had that opportunity, which
did not prevent him from dealing at length with the h.ajj in several of
his works, including two monographs on the subject. It may well be
that his pre-occupation with the h.ajj was a way to make up for the fact
that he was not able | for reasons that remain unclear | to full this
fundamental precept.
Those familiar with the biography of the Prophet will immediately
observe certain discrepancies between Ibn H.azm's version of events,
and the accounts given in sources like Ibn Sa,d's T.abaqat, al-Waqid's
Maghaz, Ibn Hisham's Sra, al-T.abar's Ta -rkh or al-Bayhaq's Dala -il
al-nubuwwa, not to mention the legal tracts. In fact, not many state-
ments made in his account are entirely undisputed, as was pointed out
above. In the second part of his tract, Ibn H.azm defends his version with
an appeal to traditions sound in his view, documenting the behaviour of
the Prophet, his wives and his companions. In the third and nal part
he refutes the views of his opponents by showing that the texts they use
as evidence either have not been understood correctly, or are unsound.
Moreover, they do no seem to realise that some of the Prophet's initial
orders were later repealed by him. Ibn H.azm criticises their personal
opinions (ra -y, pl. ara -) and use of hermeneutical tools like qiyas, which
are rejected by the Z.ahir school, of which Ibn H.azm was the most promi-
nent representative in the Muslim West. Application of his Z.ahir legal
methodology may be observed especially in this third part, from which
a telling example was presented here.
When comparing Ibn H.azm's account of the Prophet's pilgrimage
with those of other authors, one cannot help but notice the major role
accorded to female pilgrims. The impression one gets is that the author
wanted to ensure that women participate as fully as possible: menstru-
ating women should continue to perform all the rites they are allowed
 The Prophet's farewell pilgrimage 145

to perform | as did ,A  -isha | and the fact that they did not make the
t.awaf at the expected time does not disqualify their eorts; they can
just make up for it later without any compensation. A woman who just
gave birth, and who is still barred from prayer because of her impurity,
is not excluded, according to Ibn H.azm, from the .tawaf : the analogy
with the h.a -id. | or, for that matter, any analogy | is completely with-
out value. The Prophet himself told Asma- to proceed with her rites.
Umm Salama received special permission to make the .tawaf after the
other pilgrims had completed the ritual, and Umm H.abba and Sawda
ask and receive permission to perform the stone-throwing ceremony at
night, far removed from the masses that would converge upon the pillars
in the daytime, and shielded from the sight of the other pilgrims. In
contrast to other legal scholars, Ibn H.azm does not include any man,
however frail and decrepit, in the group which receives this special per-
mission. This is another case in which we see the application of Z.ahir
pinciples working to the advantage of women; other examples may be
added from Ibn H.azm's Muh.alla.128 There, Ibn H.azm states that if a
woman does not have a husband or close male relative to accompany
her on her pilgrimage, she is allowed to go on her own. A husband who
refuses his wife's request to accompany her on the h.ajj is disobedient to
God, and she must be allowed to go.129
Ibn H.azm seeks to demonstrate that there is no contradiction between
the traditions which present the Prophet as performing qiran on the
one hand, and those advocating tamattu , or ifrad on the other; in fact,
the Prophet initially approved of all these forms, although he ended up
abolishing ifrad al-h.ajj in its original sense. He himself assumed ih.ram
for qiran, i.e., for combining the ,umra and the h.ajj without a temporary
suspension of ih.ram, but to those of his followers who did not have
sacricial animals with them he rst recommended, then ordered, the
suspension of ih.ram, an order which led to confusion among his followers.
In his tract Ibn H.azm attempts to harmonize all these traditions. It
must be said, however, that his interpretations and solutions are often
rather contrived; this makes one suspect that Ibn H.azm entertained
certain preconceived ideas which he sought to support with appropriate
texts and interpretations, rather than rst analysing the texts and then
formulate his conclusions on their basis.
Finally, it should be noted that although the polemical tendency of
the work is unmistakable, the invective with which Ibn H.azm usually
bombards his opponents is conspicuously absent.

128 Other examples are given in Turki, \Femmes privil

egiees" and my \Women's
Access".
129 Ibn Hazm, Muhall
a, vol. 5, pp. 19{26, n. 813.
. .
146 Camilla Adang

Appendix: The Prophet's Pilgrimage, day by day,

according to Ibn H.azm's tract

Dhu 'l-Qa,da

{ 6. Thursday:130 Z
. uhr prayer at Medina
Moves from Medina to Dhu 'l-H.ulayfa
,Asr prayer at Dh u 'l-H.ulayfa
.
Nocturnal visit to wives, followed by ghusl
{ 5. Friday: S
. ubh. prayer at Dh u 'l-H.ulayfa
Perfumed by ,A  -isha; ih.ram assumed
Hair matted, sacricial animals marked
Talbiya for qiran pronounced for the rst time
Gives people the choice between dierent ways of
making the pilgrimage: qiran, tamattu , or ifrad
[Stage 1.]131
{ 4. Saturday:132 Asma' gives birth to Muh.ammad b. Ab Bakr at
or near Dhu 'l-H.ulayfa
Prophet prays .zuhr at al-Bayda'
{ 3. Sunday: No details provided
{ 2. Monday: No details provided
{ 1. Tuesday: No details provided
0. Wednesday: New moon. No further details provided

130 {6. means six days before the end of Dhu 'l-Qa,da, and so on; 0. indicates the
last day of Dhu 'l-Qa,da. This way of indicating the dates follows that of Ibn H.azm,
who was apparently uncertain about the number of days the month of Dhu 'l-Qa,da
had in the year 10 AH.
131 In this survey I have marked as Stage 1, 2, 3, and 4 the dierent phases of
Muh.ammad's decision-making with regard to the kind of pilgrimage to be made by
his followers, clearly showing the principle of abrogation (naskh ) at play.
132 It is not entirely certain that all these events took place on Saturday; they may
have occurred on the following days as well; Ibn H.azm does not provide any clear
indication, presumably because he did not have any that he relied upon.
 The Prophet's farewell pilgrimage 147

Dhu 'l-H.ijja
1. Thursday: Sarif. ,A -isha gets her period, and is told to give
up her umra, but not her ih.ram
,

People who did not bring a sacricial oering

are told they may put o ih.ram until yawm al-
tarwiya [Stage 2.]
Prophet himself remains in state of ih.ram
2. Friday: Those who brought a sacricial oering must as-
sume ih.ram for qiran ; all other options become
void [stage 3]. No further details provided
3. Saturday: Dhu T.uwa; spends night
4. Sunday: S . prayer at Dh
. ubh u T.uwa. Prophet enters Mecca
Circumambulates the Ka,ba (.tawaf al-qudum )
and makes the run between the hillocks of al-S.afa
and al-Marwa (sa ,y )
End of ,umra ; people who did not bring a sacri-
cial oering now must put o ih.ram until yawm
al-tarwiya. Apart from ,A  -isha, the Prophet's
wives do so [Stage 4.]
5. Monday: Spent in Mecca in a state of ih.ram
6. Tuesday: Spent in Mecca in a state of ih.ram
7. Wednesday: Spent in Mecca in a state of ih.ram
8. Thursday: Yawm al-tarwiya. Move from Mecca to Min a with
the people
Resumption of ih.ram by those who had put it o
Start of the actual h.ajj
. r, maghrib and ish a' prayed at Mina
Z , ,
. uhr, as
Night spent at Mina
9. Friday: Prays .subh. at Mina; moves from Mina to the plain
of ,Arafa; dwells in tent at Namira
Sermon at ,Arafa
Drinks milk; a sign that he does not fast
Prays .zuhr and ,as.r
Remains at ,Arafa till sundown
First ifad.a : from ,Arafa to Muzdalifa
Leaves with Usama; break on the road to Muzdal-
ifa
Arrives at Muzdalifa; prays maghrib and ,isha'
there, and stays overnight
148 Camilla Adang

10. Saturday: Yawm al-nah

.r (also known as yawm al-ad.h.a or
yawm al-h
. ajj al-akbar)
Prays fajr at Muzdalifa; then stands there in sup-
plication
Second ifad.a : leaves Muzdalifa for Mina
Stones Jamrat al-,Aqaba
Sermon; teaches the rituals of the h.ajj (manasik )
Slaughters his sacricial animals
Shaves o his hair and distributes it
Perfumes himself and puts o ih.ram
Third ifad.a : return to Mecca
Makes .tawaf al-ifad.a and drinks water from the
well of Zamzam and nabdh oered him
T. aw
af also made by Umm Salama, ,A  -isha and
S.ayya
Prays .zuhr in Mecca, or at Mina
Spends night at Mina
11. Sunday: Second yawm al-nah.r, rst of the ayyam al-
tashrq, spent at Min a. Also known as yawm al-
ru'
us
Stoning of the three pillars after sunset
Sermon
12. Monday: Second of the ayyam al-tashrq, spent at Mina.
Also known as yawm al-akari ,
Stoning of the three pillars after sunset
Sermon
13. Tuesday: Third of the ayyam al-tashrq, spent at Mina.
Stoning of the three pillars after sunset
Also known as yawm al-nafr : people leave Mina
Prays ,as.r, maghrib and ,isha' at al-Muh.as.s.ab,
where he also sleeps
Return to Mecca
14. Wednesday: Prays .subh. and makes farewell .tawaf
 -isha makes separate ,umra from al-Tan,m
,A

Start of return journey to Medina via Dhu 'l-

H.ulayfa
 The Prophet's farewell pilgrimage 149

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