THE HAJJ OF THE
PROPHET MUHAMMAD (PBUH)
The practice of Hajj was instituted by Prophet Ibrahim (Abraham) and Prophet Isma’il (Ishmael). The tradition of performing Hajj had continued despite numerous distortions over time. When the Prophet Muhammad (may peace be upon them) was born in Makkah, the Hajj, despite the inclusion of pre-Islamic rituals, was still very much alive.
How many times did the Prophet Muhammad perform Hajj? This question can be divided into two historical periods: before Hijrah (migration) and after Hijrah. We have complete information regarding the latter period, but there is no definitive information about the former period.
After Hijrah, the Prophet Muhammad performed the Hajj only once, commonly known as the Farewell Pilgrimage (Hajjatul Wada). Before the Hijrah, while residing in Makkah, it is established through narrations that the Prophet did perform Hajj, but the exact details are not available. In Sunan al-Tirmidhi (Hadith No. 826) and Sunan Ibn Majah (Hadith No. 3076), it is mentioned that he performed two Hajj before Hijrah. Sahih Muslim (Hadith No. 1253) mentions only one Hajj. Some scholars assert that the Prophet performed Hajj annually according to the custom of the people of Makkah. From a narration in Tabaqat Ibn Sa’d (Vol. 2, p. 157), it is understood that after receiving prophethood, the Prophet performed only one Hajj.
There is a stark contrast between the limited information available about the Prophet’s Hajj before the Hijrah and the extensive details surrounding his Farewell Pilgrimage. This difference can be attributed to the context in which these events occurred. Before the Hijrah, the Prophet was seen as a relatively unimportant figure, and as a result, his early Hajj was not systematically documented. In contrast, the Farewell Pilgrimage took place towards the end of his life, when he had already become the acknowledged leader and unifier of Arabia. This shift in his status accounts for the detailed recording of the Farewell Pilgrimage, with even the smallest aspects meticulously documented.
Various scholars have attempted to compile the scattered details of the Farewell Pilgrimage found in the narrations. Some notable works in this regard include:
1. As-Sirah an-Nabawiyyah by Abu al-Fida Isma’il ibn Umar ibn Kathir (1300–1373)
2. Zad al-Ma’ad by Shams ad-Dīn Ibn Qayyim al-Jawziyya (1292–1350)
3. Sharh al-Mawahib al-Laduniyyah by Muhammad al-Zurqani (1645–1710)
4. Hajjatul Wada and the Umrahs of the Prophet Muhammad (PBUH) by Muhammad Zakariyya Kandhlawi (1898 – 1982)
Below is a brief account of the Hajj performed by the Prophet:
The Farewell Pilgrimage took place in the 10th year of Hijrah. Approximately two months later, the Prophet passed away in Madinah. This pilgrimage is called the Farewell Pilgrimage because the Prophet bid farewell to the believers during his sermon at Mina and Arafat, stating that after this year, they would not meet him at this place again.
The Hajj performed by the Prophet Muhammad holds significance from various aspects, which is why it is referred to by multiple names, such as Hajjatul Wada (The Farewell Pilgrimage), Hajjatul Islam (The Pilgrimage of Islam), Hajjatul Balagh (The Pilgrimage of Conveyance), Hajjatul Kamal (The Pilgrimage of Perfection), and Hajjatul Tamam (The Pilgrimage of Completion).
Makkah was conquered in Ramadan of the 8th year of Hijrah. However, the Prophet Muhammad did not perform Hajj in either 8 AH or 9 AH. Instead, under his guidance, a group of 300 Muslims from Madinah went to Makkah to perform Hajj in 9 AH led by Abu Bakr al-Siddiq. During this Hajj, polytheists of Arabia were also present. However, following the command revealed in Chapter 9, At-Tawbah, it was announced during this Hajj that no polytheist would be allowed to perform Hajj in the future. This announcement was made by Ali ibn Abi Talib (Sahih al-Bukhari, Hadith No. 369).
The Fairwell Pilgrimage
In the following year, 10 AH, the Prophet Muhammad announced his intention to perform Hajj, sending messages to all tribes to encourage as many people as possible to join him. Although the rituals of Hajj had continued since the time of Prophet Ibrahim (Abraham) and Prophet Isma’il (Ishmael), many pre-Islamic practices had been incorporated into it. Therefore, it was essential for a large number of people to observe the Prophet performing the Hajj rituals so that they could follow his example in the future. Such rituals are better understood through observation rather than mere verbal instruction.
Jabir bin Abdullah reported that he saw the Prophet Muhammad on his mount performing the ritual of stoning the Jamarat. The Prophet addressed the people, saying, “Learn your Hajj rituals from me, for perhaps I will not be able to perform Hajj again after this year.” (Al-Sunan al-Kubra by Al-Nasai, Hadith No. 4002)
When the news of the Prophet’s Hajj journey spread throughout the surrounding regions, people began to gather. Eventually, nearly one hundred thousand people assembled in Madinah. He departed from Madinah on the 25th of Dhu al-Qi’dah in the 10th year of Hijrah. As the Prophet journeyed towards Makkah, more people joined along the way. Jabir bin Abdullah remarked that as far as his eye could see, there were people everywhere. By the time they reached Makkah, the gathering had swelled to over 120,000. The Prophet Muhammad was riding his camel named al-Qaswa, an extraordinary fast camel. Despite its speed, the saddle on the camel was worth no more than four dirhams, symbolizing the Prophet’s balance between necessity and simplicity.
Before setting out, the Prophet led the people in the four Rak’ahs of Zuhr prayer. He then delivered a sermon explaining the obligations and etiquettes of donning the Ihram. Afterwards, he departed from Madinah. Five miles from Madinah, at a place called Dhul Hulayfah (the Miqat for the people of Madinah), he spent the night. The next day, after performing Ghusl (ritual purification) and offering two Rak’ahs of Zuhr prayer, the Prophet donned the Ihram for both Hajj and Umrah (Qiran) and set off, reciting the Talbiyah:
“Here I am, O Allah, here I am. Here I am, You have no partner, here I am. Verily, all praise, grace, and sovereignty belong to You. You have no partner.” (Sahih al-Bukhari, Hadith No. 1549; Sahih Muslim, Hadith No. 1184)
As he travelled from Madinah to Makkah, whenever the Prophet ascended a hill, he would loudly proclaim, “Allahu Akbar” (God is the Greatest), as if declaring the greatness of God to the entire world.
The Prophet Muhammad reached Makkah on the 4th of Dhu al-Hijjah, completing the journey from Madinah to Makkah in nine days. It was afternoon when he entered the Haram. Upon seeing the Ka’bah, the Prophet prayed:
“O Allah, increase this House in honour, greatness, nobility, and reverence.” (Al-Mu’jam al-Awsat, Hadith No. 6132)
He then raised his hands, saying: “O Allah, You are Peace, and from You comes Peace. O our Lord, keep us alive in peace.”
Entering the Haram, the Prophet did not perform the two Rak’ahs of Tahiyyat al-Masjid but instead began the Tawaf (circumambulation) of the Ka’bah. He approached the Black Stone (Hajar al-Aswad), recited “Bismillah, Allahu Ak-bar,” and touched it. He then proceeded to circumambulate the Ka’bah seven times, keeping it on his left side. During the first three rounds, the Prophet walked briskly (a practice known as Raml), and for the remaining four, he walked normally. His Ihram was draped over his left shoulder, leaving his right shoulder exposed, a practice known as al-Idtiba’. As he passed the Black Stone, he pointed to it with his staff and touched it.
Between the Black Stone and Rukn al-Yamani (the Yemeni Corner), the Prophet would recite the following supplication:
“Our Lord, grant us good in this world as well as good in the world to come, and protect us from the torment of the Fire.” (Musnad Ahmad, Hadith No. 15399)
After completing the Tawaf, the Prophet went to the Maqam Ibrahim (Station of Abraham) and recited the verse:
“Make the place where Ibrahim stood a place of worship.” (Quran 2:125)
He then stood there and prayed two Rak’ahs. Afterward, he returned to the Black Stone and kissed it before proceeding to the hill of Safa. Upon reaching Safa, he pointed to the Quranic verse: “Indeed, Safa and Marwah are among the symbols set up by God” (2:158), and said: “I begin with what God began with.” (Sahih Muslim, Hadith No. 1218) He then ascended Safa until the Ka’bah was visible, and facing the Qiblah, he recited:
“There is no deity but God, the one and only, without partner. His is the dominion, to Him belongs all praise, and He has power over all things. There is no deity but God, the one and only. He fulfilled His promise, supported His believer, and defeated the confederates by Himself.” (Sahih Muslim, Hadith No. 1218)
The Prophet then descended from Safa and headed towards Marwah. Between the two hills, when he reached the valley (the green marker lights between Safa and Marwa), he began to run. Upon leaving the valley, he resumed walking. Upon reaching Marwah, he ascended until the Ka’bah was visible and repeated the same Takbir (saying Allahu Akbar, that is God is he Greatest), Tahleel (saying: La ilaha illa Allah, that is, there is no god but God), and supplication. The Prophet completed seven circuits between Safa and Marwah, with some reports indicating that he performed the initial walks of seven laps (Sa’i) between the mount Safa to Marwa on foot and the remaining on his camel, likely to allow the vast crowd to observe his actions. (Zad al-Ma’ad, Vol. 2, p. 278) The seventh circuit of Sa’i ended at Marwah.
The Prophet Muhammad arrived in Makkah on the 4th of Dhu al-Hijjah and stayed at the location of Abtah. He remained there for four days until the 8th of Dhu al-Hijjah, offering shortened (Qasr) prayers along with his Companions. On the 8th of Dhu al-Hijjah, the Prophet proceeded to Mina with all his Companions. He did not perform Tawaf before leaving. On that day, he performed the Dhuhr, Asr, Maghrib, and Isha prayers at Mina and spent the night there. The following morning, on the 9th of Dhu al-Hijjah, after the sun had risen, he departed for Arafat. He camped in a tent at Namerah (Wadi Urnah). Some Companions chanted the Talbiyah, while others recited the Takbir, and none objected to the other.
At the time of Zawal (when the sun begins to decline), the Prophet mounted his camel and moved to the center of the plain of Arafat. There, seated on his mount at the location where the current Masjid Namerah stands, he delivered his famous Farewell Sermon (Khutbah Hajjatul Wada). Both this sermon and the second sermon he delivered are mentioned separately in the books of Hadith. A compilation of these sermons is being transcribed in the following sections.
It was Friday, the 9th of Dhu al-Hijjah. After the sermon, the Prophet instructed Bilal to call the Adhan. Bilal did so, and the Prophet offered the Dhuhr and Asr prayers, shortened to two Rak’ahs each, with one Adhan and two Iqamahs. This was not the Jumu’ah prayer but the shortened Dhuhr prayer, as he did not recite the Quran aloud, and he did not perform any Sunnah or Nafl prayers after the obligatory prayers.
After completing the prayers, the Prophet went to the place in Arafat known as the standing area. Here, he remained on his camel and supplicated until sunset. The Prophet emphasized that the supplication on this day is the best of all supplications (Sunan Al-Tirmidhi, Hadith No. 3902). His deep sense of devotion and humility can be gauged from the words he uttered during this time. According to one narration, he said:
“O Allah, You are listening to my words and You are aware of my situation. You know my hidden and visible matters. Nothing is concealed from You. I am in distress, in need, and I turn to You in pleading. I seek refuge in You. I am troubled and fearful. I confess my sins and admit my wrongs. I approach You as a helpless person, seeking Your mercy. I am pleading before You as a sinful and humble being. I ask You in fear, as one struck by calamity, like a person whose head is bowed in submission to You, whose eyes weep for You, whose body humbles itself before You, and whose forehead is pressed to the ground in reverence. O Allah, do not leave me disappointed in seeking Your help, and be compassionate and merciful to me. O the best of those who are asked and the most generous of those who give!” (Al-Mu’jam al-Kabeer by Al-Tabarani, Hadith No. 11405)
During this time, people approached him with questions about the rituals of Hajj. Some people from Najd asked, “What is Hajj?” The Prophet replied, “Hajj is [standing at] Arafat,” meaning that whoever reaches Arafat before the day of sacrifice (Yawm al-Nahr) has completed the Hajj.
It was during this stay at Arafat that the Quranic verse was revealed:
Today I have completed your religion for you and completed My blessing upon you. I have chosen for you Islam as your religion. (Quran 5:3)
After sunset, the Prophet left Arafat for Muzdalifah, with Usamah bin Zaid riding behind him. Throughout the journey, he continued to recite the Talbiyah. Upon reaching Muzdalifah, he instructed the people to walk calmly, saying:
“O people! Walk with calmness and steadiness, for piety is not found in haste.” (Al-Sunan al-Kubra by Al-Bayhaqi, Hadith No. 9483)
At Muzdalifah, the Prophet (peace be upon him) instructed Hazrat Bilal to call the Adhan. After the Adhan, the Prophet stood and offered the Maghrib prayer before having the camels sit down or unloading the luggage. Once the people had unloaded their belongings, he offered the Isha prayer as qasr, performing two rak‘ahs. Both prayers were performed with a single Adhan and two Iqamah. Apart from the obligatory prayers, the Prophet did not perform any additional prayers. Afterwards, he lay down and slept until morning. Upon awakening, the Prophet offered the Fajr prayer at the earliest time on the morning of the 10th of Dhu al-Hijjah.
After the Fajr prayer, the Prophet mounted his camel and proceeded to Al-Mash’ar Al-Haram, where he faced the Qiblah and engaged in supplication and invocation until daylight spread. Before sunrise, he left Muzdalifah for Mina, continuing to recite the Talbiyah. Fadl bin Abbas was riding behind the Prophet, who directed him to collect seven pebbles to throw at the three pillars known as the Jamarat.
Upon reaching the Valley of Muhassir, the Prophet urged the people to pass through quickly and increased the pace of his camel. This valley is where God meted out His punishment upon the people of the elephant. The Prophet continued onward until he reached Mina. He then went to Jamarat al-Aqabah and stood in such a way that Makkah was on his left and Mina on his right. He then threw seven pebbles at the Jamarat after sunrise, with each pebble accompanied by the proclamation of Takbir. After completing the stoning, he stopped reciting the Talbiyah and returned to Mina.
Back in Mina, the Prophet (may peace be upon him) summarized the essence of the religion in these words:
“Worship your Lord, offer your five daily prayers, fast during the month of Ramadan, and obey those in authority among you, and you will enter the Paradise of your Lord.” (Musnad Ahmad, Hadith No. 22258)
At Mina, the Prophet Muhammad delivered a sermon similar to the one he gave at Arafat. This repetition was likely intended for those who had not heard the sermon at Arafat, ensuring that they could listen and memorize it thoroughly. Among the important declarations he made during this sermon were:
“There is no superiority of an Arab over a non-Arab, nor of a non-Arab over an Arab, nor a white person over a black person, nor of a black person over a white person, except by piety (Taqwa).” (Musnad Ahmad, Hadith No. 23489)
He also proclaimed:
“Indeed, Satan has despaired of being worshipped in your land ever again. However, he will find obedience in some of the actions you consider insignificant, and he will be pleased with them.” (Sunan Ibn Majah, Hadith No. 3055)
Following this, the Prophet went to the sacrificial place at Mina, where he slaughtered 63 camels, corresponding to the number of years he had lived. He then paused and instructed Ali to complete the remaining number of sacrifices out of the total of 100 camels. After the sacrifice, the Prophet summoned Muammar bin Abdullah (the barber) and had his head shaved, a ritual known as Halaq. He also clipped his nails. He advised the women to trim their hair slightly (Taqsir) and forbade them from shaving their heads.
After the sacrifice, the Prophet mounted his camel and headed towards Makkah. He stated that sacrifices could be offered at places other than the sacrificial site. He had a small portion of the sacrificial meat cooked and ate it, while the remainder was distributed as charity. He instructed the people to eat the sacrificial meat, share it with others, and preserve it as long as necessary.
On the 10th of Dhu al-Hijjah, the Prophet arrived in Makkah. Before the Dhuhr prayer, he performed Tawaf al-Ifada (also known as Tawaf al-Ziyarah). During this Tawaf, he did not engage in Raml (the brisk walking) or Idtiba’ (exposing the right shoulder), nor did he perform the Sa’i (the ritual walk between Safa and Marwah). After completing the Tawaf, the Prophet went to the well of Zamzam, stood by it, and drank its water. At that time, members of the family of Abd al-Muttalib were drawing water from the well and distributing it to the pilgrims. The Prophet then returned to Mina on the same day, where he spent the night.
On the 11th of Dhu al-Hijjah, the Prophet (peace be upon him) remained in Mina, waiting for the sun to begin to decline. When the time for Zawal (midday) arrived, he dismounted from his camel and proceeded to perform the stoning of the Jamarat. He first threw seven pebbles, one after the other, at the Jamarat al-Ula (the first pillar), followed by a period of supplication. He then did the same at the Jamarat al-Wusta (the middle pillar), also pausing to pray. Afterwards, he threw seven pebbles at the Jamarat al-Aqaba (the last pillar) and left without praying there.
The Prophet stayed in Mina for the three days of Tashreeq (11th, 12th, and 13th of Dhu al-Hijjah). During this time, he continued to lead the people in offering shortened (Qasr) prayers without combining them. On the 13th of Dhu al-Hijjah, after Zawal, he departed for Makkah. He camped in a tent at the Valley of Muhassir (Abtah) and performed the Dhuhr, Asr, Maghrib, and Isha prayers there, spending the night in rest.
During the last part of the night, the Prophet woke up, went to the Haram, and performed Tawaf al-Wada (the Farewell Tawaf) before offering the Fajr prayer. After completing the Tawaf, he instructed the caravan to prepare for the journey. The people then departed for their respective homes, while the Prophet set out for Madinah with the Muhajireen and Ansar. His stay in Makkah, from the time of his arrival until his departure, lasted a total of ten days.
When the Prophet reached Dhul Hulayfah (near Madinah), he halted and spent the night there. At sunrise, he entered Madinah. Upon seeing the familiar sight of Madinah, he exclaimed:
“God is the Greatest (three times); then he said: there is no deity but God alone and without a partner. His is the dominion, and to Him belongs all praise, and He is over all things capable. We are returning, repentant, worshipful, prostrating, and praising our Lord. God fulfilled His promise, helped His worshipper, and defeated the confederates alone.” (Sahih al-Bukhari, Hadith No. 1797; Sahih Muslim, Hadith No. 1344)
Response to Questions in Mina
Usamah bin Shuraik narrated that people in Mina would approach the Prophet with various questions. Some would say, “O Prophet, I performed Sa’i before Tawaf,” or “I performed the ritual shaving before the stoning,” or “I sacrificed before stoning.” In response to such concerns, he would say, “Do it, there is no harm in it” (If‘al wa la haraj), “Do it, there is no harm in it.” (Musnad Ahmad, Hadith No. 6800)
According to another hadith, he said, “The harmful act is when someone humiliates his brother; such a person is an oppressor, and it is he who has committed the harmful act and will be ruined.” (Sunan Abi Dawood, Hadith No. 2015)
A Lesson from the Farewell Pilgrimage
The way in which the Prophet Muhammad performed the Farewell Pilgrimage (Hajjatul Wada) holds many important lessons for us. One of the most significant lessons is that communal life always follows traditions. Breaking traditions can cause irreparable disruption in communal life. Therefore, whatever is done in communal life should be done without breaking traditions. Acting contrary to established traditions is not in line with the prophetic way.
“Jabir bin Abdullah reported that the Prophet Muhammad stayed in Madinah for nine years without performing Hajj. Then, in the tenth year of Hijrah, it was announced that the Prophet Muhammad was going to perform Hajj, and a large number of people gathered in Madinah. Then we set out with him for Hajj.” (Musannaf Ibn Abi Shaybah, Hadith No. 14705)
In light of the Prophet’s example, one might wonder why he did not perform Hajj for ten years. In the early years, it seems likely that the Quraysh’s resistance, as seen during the Treaty of Hudaybiyyah when they prevented the Prophet from performing Umrah, was a concern. However, after the conquest of Makkah in Ramadan 8 AH, this obstacle was removed. Despite this, the Prophet did not perform Hajj in 8 AH or 9 AH and only went for Hajj in 10 AH, two months before his passing. The reason for this delay was that he wanted to reform the Hajj system without breaking traditions.
There are two types of calendars: lunar and solar. The lunar calendar is based on the waxing and waning of the moon, which everyone can observe directly. The solar calendar is calculated mathematically by astronomers based on the sun’s rotation. In other words, the lunar calendar is based on natural phenomena, specifically the moon’s cycles, while the solar calendar is based on mathematical calculations of the sun’s movements.
For the system of worship, God preferred the lunar calendar. This preference is not because the lunar calendar is superior or sacred. The same God who ordained the moon’s orbit also ordained the sun’s orbit, so how could one be sacred and the other not? The reason is practical rather than doctrinal. Acts of worship are meant to be simple and natural, which is why they are based on the lunar calendar.
This idea is supported by a hadith, which highlights this principle:
Abdullah bin Umar reported that the Prophet Muhammad said, “We are an unlettered nation; we neither write nor calculate. The month is like this and like this and like this” (indicating 29 or 30 days by folding his thumb). (Sahih al-Bukhari, Hadith No. 1913; Sahih Muslim, Hadith No. 1080)
The lunar month is based on the sighting of the moon, which is why it sometimes has 29 days and sometimes 30 days. The Prophet explained this simply by showing his fingers three times, representing ten days each, indicating a total of 30 days. Then, he showed his fingers again, folding his thumb the third time, indicating ten days for the first two and nine for the third, representing a total of 29 days.
This does not mean that the lunar month is a religious month and that all matters should be calculated based on the lunar calendar. This principle applies specifically to acts of worship, meaning that the dates of worship will be based on the lunar calendar to make it easy for everyone to follow.
When Prophet Ibrahim established the system of Hajj, he based it on the lunar calendar for this very reason. However, the Quraysh of Makkah, who were the custodians of the Ka’bah, later sought to align the timing of Hajj with the solar calendar to serve their commercial interests, ensuring that the pilgrimage would always occur in the same season. To achieve this, they adopted the practice of intercalation (known as Kabisa) from other nations and applied it to the Hajj.
The solar year consists of 365 days, while the lunar year consists of 354 days, resulting in a difference of 11 days. Over eight years, this difference accumulates to approximately three months. The Arabs would adjust the lunar months by adding extra days to align with the solar months. This practice caused the lunar months to shift, completing a cycle every 33 years. Consequently, Hajj would fall on different dates within this cycle and only return to the original Abrahamic dates in the 34th year.
When Makkah was conquered in Ramadan 8 AH, this 33-year cycle was nearing its end. The Hajj of 8 AH and 9 AH took place in the month of Dhul Qa’dah, according to the previous system. However, in 10 AH, the cycle was completed, and Hajj returned to its original date in Dhul Hijjah.
The Prophet Muhammad, in a way, was a restorer of the faith of Ibrahim. He was divinely appointed to re-establish the Hajj system on its original Abrahamic basis. As the conqueror of Makkah in 8 AH, he could have announced this change then. Similarly, in 9 AH, he could have instructed that Hajj be performed according to the original Abrahamic dates. However, he remained silent both times. The Prophet only made this necessary change in 10 AH when the Hajj dates naturally aligned with the original Abrahamic dates.
The reason for this was that in 8 AH and 9 AH, implementing the change would have required breaking centuries-old traditions. In contrast, in 10 AH, the same objective was achieved without disrupting any traditions. Traditions hold great significance in social life, which is why the Prophet always sought to achieve his objectives without breaking traditions. In 10 AH, he performed Hajj according to the established Abrahamic date and then announced that this would be the practice in the future.
This wisdom is encapsulated in the Prophet’s sermon during the Farewell Pilgrimage:
The Prophet Muhammad said, “Indeed, time has reverted to its original state, as it was on the day God created the heavens and the earth. And indeed, the number of months with God is twelve.” (Maghazi al-Waqidi, Vol. 3, p. 1112)
This means that after the completion of the 33-year cycle, the 9th of Dhul Hijjah once again coincided with the original 9th of Dhul Hijjah. This is in accordance with the natural order. The previous artificial calendar was abolished, and henceforth, Hajj would be observed every year in Dhul Hijjah according to the natural calendar.
