Tarikh (al-Tabari) 1668
The Farewell Pilgrimage
وَلَمْ يَتَعَجَّلْ ﷺ فِي يَوْمَيْنِ، بَلْ تَأَخَّرَ حَتَّى أَكْمَلَ رَمْيَ أَيَّامِ التَّشْرِيقِ الثَّلَاثَةِ ، وَأَفَاضَ ﷺ يَوْمَ الثُّلَاثَاءِ بَعْدَ الظُّهْرِ، إِلَى الْمُحَصَّبِ وَهُوَ الْأَبْطَحُ، وَهُوَ خَيْفُ بَنِي كِنَانَةَ فَوَجَدَ أَبَا رَافِعٍ قَدْ ضَرَبَ فِيهِ قَبَاءً هُنَالِكَ، وَكَانَ عَلَى ثِقَلِهِ تَوْفِيقًا مِنَ اللَّهِ تَعَالَى دُونَ أَنْ يَأْمُرَهُ بِهِ رَسُولُ اللَّهِ ﷺ فَصَلَّى بِهِ الظُّهْرَ وَالْعَصْرَ وَالْمَغْرِبَ وَالْعَشَاءَ، وَرَقَدَ رَقْدَةً ثُمَّ نَهَضَ إِلَى مَكَّةَ. فَطَافَ لِلْوَدَاعِ لَيْلًا سَحَرًا، وَلَمْ يَرْمُلْ فِي هَذَا الطَّوَافِ. ثُمَّ خَرَجَ إِلَى أَسْفَلِ مَكَّةَ قُلْتُ: مِنَ الْمَسْجِدِ مِنْ بَابِ الْحَرُورِيَّةِ وَهُوَ بَابُ الْخَيَّاطِينَ. رَوَاهُ الطَّبَرَانِيُّ، عَنِ ابْنِ عُمَرَ. وَأَخْبَرَتْهُ صَفِيَّةُ أَنَّهَا حَائِضٌ، فَقَالَ: «أَحَابِسَتُنَا هِيَ ؟ » فَقِيلَ إِنَّهَا قَدْ أَفَاضَتْ، قَالَ: «فَلْتَنْفِرْ إِذَنْ»، وَرَغِبَتْ إِلَيْهِ عَائِشَةُ تِلْكَ اللَّيْلَةَ أَنْ يُعْمِرَهَا عُمْرَةً مُفْرِدَةً فَأَخْبَرَهَا أَنَّ طَوَافَهَا بِالْبَيْتِ وَبِالصَّفَا وَالْمَرْوَةِ قَدْ أَجَزَأَ عَنْ حَجِّهَا وَعُمْرَتِهَا فَأَبَتْ إِلَّا أَنْ تَعْتَمِرَ عُمْرَةً مُنْفَرِدَةً فَأَمَرَ أَخَاهَا عَبْدَ الرَّحْمَنِ أَنْ يُعْمِرَهَا مِنَ التَّنْعِيمِ، فَفَرَغَتْ مِنْ عُمْرَتِهَا لَيْلًا، ثُمَّ وَافَتِ الْمُحَصَّبَ مَعَ أَخِيهَا فَأَتَيَا فِي جَوْفِ اللَّيْلِ، فَقَالَ رَسُولُ اللَّهِ ﷺ: فَرَغْتُمَا ؟ قَالَتْ: نَعَمْ. فَنَادَى بِالرَّحِيلِ فِي أَصْحَابِهِ فَارْتَحَلَ النَّاسُ، ثُمَّ طَافَ بِالْبَيْتِ قَبْلَ صَلَاةِ الصُّبْحِ، هَذَا لَفْظُ الْبُخَارِيِّ عَنْهَا مِنْ طَرِيقِ الْقَاسِمِ. وَفِي الصَّحِيحِ مِنْ طَرِيقِ الْأَسْوَدِ عَنْهَا قَالَتْ: خَرَجْنَا مَعَ رَسُولِ اللَّهِ ﷺ وَلَا نَرَى إِلَّا الْحَجَّ فَذَكَرَ الْحَدِيثَ. فَلَمَّا كَانَتْ لَيْلَةُ الْحَصْبَةِ قُلْتُ: يَا رَسُولَ اللَّهِ يَرْجِعُ النَّاسُ بِحَجٍّ وَعُمْرَةٍ وَأَرْجِعُ أَنَا بِحَجَّةٍ، فَقَالَ: «أَوَ مَا كُنْتِ طُفْتِ لَيَالِيَ قَدِمْنَا مَكَّةَ ؟ »، قُلْتُ: لَا: قَالَ: «فَاذْهَبِي مَعَ أَخِيكِ إِلَى التَّنْعِيمِ، فَأَهِلِّي بِعُمْرَةٍ، ثُمَّ مَوْعِدُكِ مَكَانُ كَذَا وَكَذَا». قَالَتْ عَائِشَةُ: فَلَقِيَنِي رَسُولُ اللَّهِ ﷺ مُصْعِدًا عَلَى أَهْلِ مَكَّةَ وَأَنَا مُنْهَبِطَةٌ، أَوْ أَنَا مُصْعِدَةٌ وَهُوَ مُنْهَبِطٌ مِنْهَا. وَظَاهِرُ هَذَا أَنَّهُمَا تَقَابَلَا فِي الطَّرِيقِ، وَفِي الْأَوَّلِ أَنَّهُ انْتَظَرَهَا فِي مَنْزِلِهِ فَلَمَّا جَاءَتْ نَادَى بِالرَّحِيلِ فِي أَصْحَابِهِ، وَقَوْلُهَا تَعْنِي وَهُوَ مُصْعِدٌ مِنْ مَكَّةَ، وَأَنَا مُنْهَبِطَةٌ عَلَيْهَا لِلْعُمْرَةِ، وَهَذَا يُنَافِي انْتِظَارَهُ لَهَا فِي الْمُحَصَّبِ، قَالَ: فَإِنْ كَانَ حَدِيثُ الْأَسْوَدِ مَحْفُوظًا عَنْهَا فَصَوَابُهُ «لَقِيَنِي رَسُولُ اللَّهِ ﷺ وَأَنَا مُصْعِدَةٌ مِنْ مَكَّةَ وَهُوَ مُنْهَبِطٌ إِلَيْهَا فَإِنَّهَا طَافَتْ وَقَضَتْ عُمْرَتَهَا ثُمَّ أَصْعَدَتْ لِمِيعَادِهِ فَوَافَتْهُ وَهُوَ قَدْ أَخَذَ فِي الْهُبُوطِ إِلَى مَكَّةَ لِلْوَدَاعِ، فَارْتَحَلَ وَأَذَّنَ فِي النَّاسِ بِالرَّحِيلِ»، وَلَا وَجْهَ لِحَدِيثِ الْأَسْوَدِ غَيْرُ هَذَا. وَيُؤَيِّدُ هَذَا مَا رَوَاهُ الشَّيْخَانِ عَنْهَا مِنْ طَرِيقٍ- قَالَتْ: حِينَ قَضَى اللَّهُ الْحَجَّ وَنَفَرْنَا مِنْ مِنًى، فَنَزَلْنَا بِالْمُحَصَّبِ فَدَعَا عَبْدُ الرَّحْمَنِ بْنُ أَبِي بَكْرٍ فَقَالَ: اخْرُجْ بِأُخْتِكَ مِنَ الْحَرَمِ ثُمَّ افْرُغَا مِنْ طَوَافِهَا، ثُمَّ ائْتِيَانِي بِهَا بِالْمُحَصَّبِ، قَالَتْ: فَقَضَى اللَّهُ الْعُمْرَةَ وَفَرَغْنَا مِنْ طَوَافِنَا مِنْ جَوْفِ اللَّيْلِ، وَأَتَيْنَاهُ بِالْمُحَصَّبِ وَقَالَ: «فَرَغْتُمَا ؟ » قُلْنَا: نَعَمْ فَأَذَّنَ فِي النَّاسِ بِالرَّحِيلِ. قُلْتُ: أَتَى سَعْدُ بْنُ أَبِي وَقَّاصٍ بَعْدَ حَجِّهِ يَعُودُهُ مِنْ وَجَعٍ أَصَابَهُ، فَقَالَ: يَا رَسُولَ اللَّهِ بِي مَا تَرَى مِنَ الْوَجَعِ، وَأَنَا ذُو مَالٍ، وَلَا يَرِثُنِي إِلَّا ابْنَةٌ فَأَتَصَدَّقُ بِثُلْثَيْ مَالِي ؟ قَالَ: لَا. قُلْتُ: فَالشَّطْرُ ؟، قَالَ: لَا. قَالَ: «الثُّلْثُ وَالثُّلْثُ كَثِيرٌ، إِنَّكَ إِنْ تَتْرُكْ وَرَثَتَكَ أَغْنِيَاءَ خَيْرٌ مِنْ أَنْ تَتْرُكَهُمْ عَالَةً يَتَكَفَّفُونَ النَّاسَ، إِنَّكَ لَنْ تُنْفِقَ نَفَقَةً تَبْتَغِي بِهَا وَجْهَ اللَّهِ تَعَالَى إِلَّا أُجِرْتَ بِهَا حَتَّى مَا تَجْعَلُهُ فِي فِي امْرَأَتِكَ»، فَقَالَ: يَا رَسُولَ اللَّهِ: أُخَلَّفُ بَعْدَ أَصْحَابِي ؟ فَقَالَ: «إِنَّكَ لَنْ تُخَلَّفَ، فَتَعْمَلَ عَمَلًا صَالِحًا إِلَّا تَزْدَادُ خَيْرًا وَرِفْعَةً ثُمَّ لَعَلَّكَ أَنْ تُخَلَّفَ حَتَّى يَنْتَفِعَ بِكَ أَقْوَامٌ، وَيُضُرَّ بِكَ آخَرُونَ، اللَّهُمَّ أَمْضِ لِأَصْحَابِي هِجْرَتَهُمْ وَلَا تَرُدَّهُمْ عَلَى أَعْقَابِهِمْ»، لَكِنِ الْبَائِسُ سَعْدُ بْنُ خَوْلَةَ يَرْثِي لَهُ رَسُولُ اللَّهِ ﷺ أَنْ مَاتَ بِمَكَّةَ وَخَلَّفَ عَلَى سَعْدِ بْنِ أَبِي وَقَّاصٍ رَجُلًا وَقَالَ: إِنْ مَاتَ بِمَكَّةَ فَلَا تَدْفِنُهُ بِهَا يَكْرَهُ أَنْ يَمُوتَ الرَّجُلُ فِي الْأَرْضِ الَّتِي هَاجَرَ مِنْهَا. مَوْضِعُ صَلَاتِهِ ﷺ صَلَاةَ الصُّبْحِ صَبِيحَةَ لَيْلَةِ الْوَدَاعِ فَفِي " الصَّحِيحَيْنِ ": عَنْ أم سلمة، قَالَتْ: ( شَكَوْتُ إِلَى رَسُولِ اللَّهِ ﷺ أَنِّي أَشْتَكِي، فَقَالَ: طُوفِي مِنْ وَرَاءِ النَّاسِ وَأَنْتِ رَاكِبَةٌ. قَالَتْ: فَطُفْتُ وَرَسُولُ اللَّهِ ﷺ حِينَئِذٍ يُصَلِّي إِلَى جَنْبِ الْبَيْتِ، وَهُوَ يَقْرَأُ بِ ( وَالطُّورِ وَكِتَابٍ مَسْطُورٍ ) ) فَهَذَا يَحْتَمِلُ أَنْ يَكُونَ فِي الْفَجْرِ وَفِي غَيْرِهَا، وَأَنْ يَكُونَ فِي طَوَافِ الْوَدَاعِ وَغَيْرِهِ، فَنَظَرْنَا فِي ذَلِكَ، فَإِذَا الْبُخَارِيُّ قَدْ رَوَى فِي " صَحِيحِهِ " فِي هَذِهِ الْقِصَّةِ أَنَّهُ ﷺ لَمَّا أَرَادَ الْخُرُوجَ، وَلَمْ تَكُنْ أم سلمة طَافَتْ بِالْبَيْتِ، وَأَرَادَتِ الْخُرُوجَ، فَقَالَ لَهَا رَسُولُ اللَّهِ ﷺ: ( إِذَا أُقِيمَتْ صَلَاةُ الصُّبْحِ، فَطُوفِي عَلَى بَعِيرِكِ وَالنَّاسُ يُصَلُّونَ، فَفَعَلَتْ ذَلِكَ، فَلَمْ تُصَلِّ حَتَّى خَرَجَتْ ). وَهَذَا مُحَالٌ قَطْعًا أَنْ يَكُونَ يَوْمَ النَّحْرِ فَهُوَ طَوَافُ الْوَدَاعِ بِلَا رَيْبٍ، فَظَهَرَ أَنَّهُ صَلَّى الصُّبْحَ يَوْمَئِذٍ عِنْدَ الْبَيْتِ، وَسَمِعَتْهُ أم سلمة يَقْرَأُ فِيهَا بِالطُّورِ. وَقَدِ اخْتَلَفَ السَّلَفُ فِي التَّحْصِيبِ هَلْ هُوَ سُنَّةٌ، أَوْ مَنْزِلُ اتِّفَاقٍ ؟ عَلَى قَوْلَيْنِ. فَقَالَتْ طَائِفَةٌ: هُوَ مِنْ سُنَنِ الْحَجِّ، فَإِنَّ فِي " الصَّحِيحَيْنِ " عَنْ أَبِي هُرَيْرَةَ، ( أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ حِينَ أَرَادَ أَنْ يَنْفِرَ مِنْ مِنًى: نَحْنُ نَازِلُونَ غَدًا إِنْ شَاءَ اللَّهُ بِخَيْفِ بَنِي كِنَانَةَ، حَيْثُ تَقَاسَمُوا عَلَى الْكُفْرِ ). يَعْنِي بِذَلِكَ الْمُحَصَّبَ؛ وَذَلِكَ أَنَّ قُرَيْشًا وَبَنِي كِنَانَةَ تَقَاسَمُوا عَلَى بَنِي هَاشِمٍ وَبَنِي الْمُطَّلِبِ أَلَّا يُنَاكِحُوهُمْ، وَلَا يَكُونَ بَيْنَهُمْ وَبَيْنَهُمْ شَيْءٌ حَتَّى يُسَلِّمُوا إِلَيْهِمْ رَسُولَ اللَّهِ ﷺ، فَقَصَدَ النَّبِيُّ ﷺ إِظْهَارَ شَعَائِرِ الْإِسْلَامِ فِي الْمَكَانِ الَّذِي أَظَهَرُوا فِيهِ شَعَائِرَ الْكُفْرِ وَالْعَدَاوَةِ لِلَّهِ وَرَسُولِهِ، وَهَذِهِ كَانَتْ عَادَتُهُ صَلَوَاتُ اللَّهِ وَسَلَامُهُ عَلَيْهِ أَنْ يُقِيمَ شِعَارَ التَّوْحِيدِ فِي مَوَاضِعِ شَعَائِرِ الْكُفْرِ وَالشِّرْكِ، كَمَا أَمَرَ النَّبِيُّ ﷺ أَنْ يُبْنَى مَسْجِدُ الطَّائِفِ مَوْضِعَ اللَّاتِ وَالْعُزَّى. قَالُوا: وَفِي " صَحِيحِ مسلم ": عَنِ ابْنِ عُمَرَ أَنَّ النَّبِيَّ ﷺ وأبا بكر، وعمر كَانُوا يَنْزِلُونَهُ. وَفِي رِوَايَةٍ لمسلم عَنْهُ أَنَّهُ كَانَ يَرَى التَّحْصِيبَ سُنَّةً. وَقَالَ الْبُخَارِيُّ ( عَنِ ابْنِ عُمَرَ: كَانَ يُصَلِّي بِهِ الظُّهْرَ وَالْعَصْرَ، وَالْمَغْرِبَ وَالْعِشَاءَ، وَيَهْجَعُ، وَيَذْكُرُ أَنَّ رَسُولَ اللَّهِ ﷺ فَعَلَ ذَلِكَ ). وَذَهَبَ آخَرُونَ مِنْهُمُ ابْنُ عَبَّاسٍ وعائشة إِلَى أَنَّهُ لَيْسَ بِسُنَّةٍ، وَإِنَّمَا هُوَ مَنْزِلُ اتِّفَاقٍ فَفِي " الصَّحِيحَيْنِ ": عَنِ ابْنِ عَبَّاسٍ: ( لَيْسَ الْمُحَصَّبُ بِشَيْءٍ، وَإِنَّمَا هُوَ مَنْزِلٌ نَزَلَهُ رَسُولُ اللَّهِ ﷺ لِيَكُونَ أَسْمَحَ لِخُرُوجِهِ ). وَفِي " صَحِيحِ مسلم ": ( عَنْ أبي رافع لَمْ يَأْمُرْنِي رَسُولُ اللَّهِ ﷺ أَنْ أَنْزِلَ بِمَنْ مَعِي بِالْأَبْطَحِ، وَلَكِنْ أَنَا ضَرَبْتُ قُبَّتَهُ، ثُمَّ جَاءَ فَنَزَلَ. فَأَنْزَلَ اللَّهُ فِيهِ بِتَوْفِيقِهِ تَصْدِيقًا لِقَوْلِ رَسُولِهِ: " نَحْنُ نَازِلُونَ غَدًا بِخَيْفِ بَنِي كِنَانَةَ "، وَتَنْفِيذًا لِمَا عَزَمَ عَلَيْهِ، وَمُوَافَقَةً مِنْهُ لِرَسُولِهِ صَلَوَاتُ اللَّهِ وَسَلَامُهُ عَلَيْهِ ).
Translation
✧ He ﷺ did not hasten in two days; rather, he delayed until he completed the stoning of all three days of Tashrīq. He departed ﷺ on Tuesday after Ẓuhr to al-Muḥaṣṣab, which is al-Abṭaḥ, and it is Khayf Banī Kinānah. He found Abū Rāfiʿ had pitched a tent there for him, and he was in charge of his baggage, by a facilitation from Allah Almighty without the Messenger of Allah ﷺ commanding him to do so. He prayed Ẓuhr, ʿAṣr, Maghrib, and ʿIshāʾ there, slept a short sleep, then rose and went to Makkah. Then he performed the farewell circumambulation at night in the pre-dawn hours, and he did not raml in this circumambulation. Then he went out to the lower part of Makkah. I said: from the mosque by the gate of al-Ḥarūriyyah, which is the gate of the tailors. Reported by al-Ṭabarānī on the authority of Ibn ʿUmar. Ṣafiyyah informed him that she was menstruating, so he said, "Is she holding us back?" It was said that she had already performed the ifāḍah, so he said, "Then let her depart." That night ʿĀʾishah requested that he perform a separate ʿumrah for her. He told her that her circumambulation of the House and between al-Ṣafā and al-Marwah sufficed for both her ḥajj and her ʿumrah, but she insisted on performing a separate ʿumrah. So he ordered her brother ʿAbd al-Raḥmān to have her perform ʿumrah from al-Tanʿīm. She completed her ʿumrah at night, then arrived at al-Muḥaṣṣab with her brother, coming in the middle of the night, and the Messenger of Allah ﷺ said, "Have you finished?" She said, "Yes." Then he called for departure among his companions, and the people departed. Then he circumambulated the House before the dawn prayer. This is the wording of al-Bukhārī on her authority via al-Qāsim. In the Ṣaḥīḥ via al-Aswad on her authority she said: We set out with the Messenger of Allah ﷺ and we thought of nothing but ḥajj. Then she mentioned the ḥadīth. When it was the night of al-Ḥaṣbah, I said: O Messenger of Allah, the people return with ḥajj and ʿumrah, and I return with only ḥajj. He said, "Did you not circumambulate during the nights when we arrived in Makkah?" I said, "No." He said, "Then go with your brother to al-Tanʿīm and enter iḥrām for ʿumrah, then your meeting place is such-and-such." ʿĀʾishah said: The Messenger of Allah ﷺ met me while ascending over the people of Makkah and I was descending, or I was ascending and he was descending from it. The apparent meaning of this is that they met on the road, and in the first account he waited for her at his camp, and when she came he called for departure among his companions. Her saying—meaning he was ascending from Makkah and I was descending to it for the ʿumrah—this contradicts his waiting for her at al-Muḥaṣṣab. He said: If the ḥadīth of al-Aswad is preserved from her, then its correct version is "The Messenger of Allah ﷺ met me while I was ascending from Makkah and he was descending to it, for she circumambulated and completed her ʿumrah, then ascended to his appointed place and met him when he had begun descending to Makkah for the farewell, so he departed and announced departure among the people." There is no interpretation of al-Aswad's ḥadīth other than this. What supports this is what the two Shaykhs reported on her authority via another chain—she said: When Allah completed the ḥajj and we departed from Minā, we camped at al-Muḥaṣṣab. He called ʿAbd al-Raḥmān b. Abī Bakr and said, "Take your sister out of the sanctuary, then finish her circumambulation, then bring her to me at al-Muḥaṣṣab." She said: Allah completed the ʿumrah and we finished our circumambulation in the middle of the night, and we came to him at al-Muḥaṣṣab, and he said, "Have you finished?" We said, "Yes." Then he announced departure among the people. I said: Saʿd b. Abī Waqqāṣ came after his ḥajj to visit him due to an illness that had afflicted him, and said: O Messenger of Allah, I have what you see of illness, and I possess wealth, and no one will inherit from me except a daughter. Shall I give two-thirds of my wealth as charity? He said, "No." I said, "Then half?" He said, "No." He said, "A third, and a third is much. If you leave your heirs wealthy, it is better than leaving them destitute begging from people. You will never spend an expenditure seeking thereby the face of Allah Almighty except that you will be rewarded for it, even what you place in your wife's mouth." He said, "O Messenger of Allah, will I be left behind after my companions?" He said, "You will never be left behind such that you do a righteous deed except that you will increase in good and elevation. Then perhaps you will be left behind until some people benefit through you and others are harmed by you. O Allah, complete the emigration of my companions and do not turn them back on their heels." But the unfortunate one is Saʿd b. Khawlah; the Messenger of Allah ﷺ grieved for him because he died in Makkah, and he appointed a man as guardian over Saʿd b. Abī Waqqāṣ, and he said: If he dies in Makkah, do not bury him there, disliking that a man die in the land from which he emigrated. The place of his ﷺ dawn prayer on the morning of the farewell night: In the two Ṣaḥīḥs, on the authority of Umm Salamah, she said: (I complained to the Messenger of Allah ﷺ that I was ill, so he said: Circumambulate behind the people while riding. She said: So I circumambulated while the Messenger of Allah ﷺ was then praying beside the House, reciting "By al-Ṭūr and a written book.") This could be at dawn or at another time, and could be during the farewell circumambulation or another. So we examined that, and found that al-Bukhārī reported in his Ṣaḥīḥ in this story that when he ﷺ wanted to depart, and Umm Salamah had not yet circumambulated the House and wanted to depart, the Messenger of Allah ﷺ said to her: (When the dawn prayer is established, circumambulate on your camel while the people are praying. So she did that, and she did not pray until she left.) It is absolutely impossible that this was on the Day of Sacrifice, so it is undoubtedly the farewell circumambulation. It thus appears that he prayed the dawn prayer that day at the House, and Umm Salamah heard him reciting al-Ṭūr in it. The Salaf differed regarding taḥṣīb: is it a sunnah or a campsite of coincidence? There are two views. One group said: It is among the sunnahs of ḥajj, for in the two Ṣaḥīḥs on the authority of Abū Hurayrah, (that the Messenger of Allah ﷺ said when he wanted to depart from Minā: Tomorrow, if Allah wills, we shall camp at Khayf Banī Kinānah, where they swore allegiance to disbelief.) Meaning thereby al-Muḥaṣṣab; that is because Quraysh and Banū Kinānah swore against Banū Hāshim and Banū al-Muṭṭalib that they would not intermarry with them, and that nothing would be between them until they handed over the Messenger of Allah ﷺ to them. So the Prophet ﷺ intended to display the rites of Islam in the place where they had displayed the rites of disbelief and enmity to Allah and His Messenger. This was his custom, may Allah's prayers and ﷺ, to establish the emblem of monotheism in the places of the rites of disbelief and polytheism, just as the Prophet ﷺ ordered that the mosque of al-Ṭāʾif be built on the site of al-Lāt and al-ʿUzzā. They said: And in Ṣaḥīḥ Muslim, on the authority of Ibn ʿUmar that the Prophet ﷺ, Abū Bakr, and ʿUmar used to camp there. In another narration by Muslim on his authority, he considered taḥṣīb a sunnah. Al-Bukhārī said (on the authority of Ibn ʿUmar: He used to pray Ẓuhr, ʿAṣr, Maghrib, and ʿIshāʾ there, sleep a short nap, and mention that the Messenger of Allah ﷺ did that). Others, including Ibn ʿAbbās and ʿĀʾishah, held that it is not a sunnah, but only a campsite of coincidence. In the two Ṣaḥīḥs, on the authority of Ibn ʿAbbās: (Al-Muḥaṣṣab is nothing; it is only a campsite where the Messenger of Allah ﷺ camped so that his departure would be easier.) In Ṣaḥīḥ Muslim: (On the authority of Abū Rāfiʿ: The Messenger of Allah ﷺ did not command me to camp with those with me at al-Abṭaḥ, but I pitched his tent, then he came and camped. Allah caused him to camp there by His facilitation, confirming the saying of His Messenger: "Tomorrow we shall camp at Khayf Banī Kinānah," and carrying out what he had resolved, and agreeing with His Messenger, may Allah's prayers and ﷺ.)
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