By Allah, if they did not know from this that it was permissible, they would be even less likely to know it through the conversion.

Third: He instructed those who had not brought sacrificial animals to leave pilgrimage consecration, and instructed those who had brought them to continue (1) in their consecration until the sacrificial animals reached their appointed place. He thus distinguished between people in consecration. This shows that bringing sacrificial animals was what prevented them from leaving consecration, not merely their initial entry into it. The rationale they mentioned does not apply to some people in consecration rather than others. The Prophet, peace and blessings be upon him, therefore made leaving consecration or remaining in it depend on whether sacrificial animals had been brought, not (2) on anything else.

Fourth: It may be said that if the Prophet, peace and blessings be upon him, intended to act contrary to the polytheists, this would be evidence that conversion is preferable for that very reason. For if he instructed them to do this solely to act contrary to the polytheists, this would entail that conversion remains prescribed (3) until the Day of Resurrection, either as an obligation or as a recommendation. Whatever the Prophet, peace and blessings be upon him, did and prescribed for his community in the pilgrimage rites in opposition to the polytheists’ practice remains prescribed until the Day of Resurrection, either as an obligation or as a recommendation.

The polytheists used to depart from ‘Arafah before sunset, but would not depart from Muzdalifah until sunrise. They would say, “Shine, Thabīr, so that we may hasten onward!” The Prophet, peace and blessings be upon him, acted contrary to them (4), saying, “Our practice differs from the practice of the polytheists” (5), and so he did not