The Prophet ﷺ spent the night at Dhī Tuwa until dawn, after which he entered Mecca, and Ibn ʿUmar would do the same. Muslim (1) transmitted it through Yaḥyā ibn Saʿīd al-Qaṭṭān with this wording, adding: “until he prayed the dawn prayer,” or, “until morning.”

Muslim (2) also said: “Abū al-Rabīʿ al-Zahrānī narrated to us; Ḥammād narrated to us, from Ayyūb, from Nāfiʿ, that Ibn ʿUmar never arrived in Mecca without first spending the night at Dhī Tuwa until morning, bathing there, and then entering Mecca by day, and he attributed that practice to the Prophet ﷺ.” Al-Bukhārī (4) likewise related it through Ḥammād ibn Zayd, from Ayyūb, with the same content.

Both of them (5) also report, by another chain from Ayyūb, from Nāfiʿ, that when Ibn ʿUmar reached the outer boundary of the Sanctuary he would stop reciting the talbiyah, then spend the night at Dhī Tuwa … and so on. A moment ago we cited their joint narration from Mūsā ibn ʿUqbah, from Nāfiʿ, from Ibn ʿUmar, that the Messenger of Allah ﷺ used to lodge at Dhī Tuwa until dawn, would pray the dawn prayer upon arriving in Mecca, and that his prayer-place ﷺ was on a rugged knoll. He faced the two spurs of the mountain that lie between him and the Tall Mountain toward the Kaʿbah. The mosque later built there now lies to one’s left at the edge of the ridge, whereas the Prophet’s prayer-site ﷺ was lower down on the black knoll, leaving about ten cubits of the ridge—more or less—before praying while facing the two mountain spurs between oneself and the Kaʿbah. Both al-Bukhārī and Muslim include this in their Ṣaḥīḥs.

In sum, when he—peace and blessings be upon him—reached Dhī Tuwa on his journey, a spot close to Mecca and contiguous with the Sacred Precinct, he stopped the talbiyah, for he had reached his destination. He spent the night there until dawn, performed the dawn prayer at the location described—between the two spurs of the Tall Mountain—then bathed in preparation for entering Mecca. After that he mounted, entering the city in broad daylight, openly and publicly, through the Upper Pass of al-Baṭḥāʾ (7)—also called Kadāʾ (8)—so that the people could see him and he could overlook them. It was through this very pass that he entered on the Day of the Conquest, as already mentioned.