Taysīr al-ʿAllāmAbd Allah al-Bassam

Chapter: The Obligation of Spending the Night in Mina (1)

First Ḥadīth

ʿAbd Allāh ibn ʿUmar reported that al-ʿAbbās ibn ʿAbd al-Muṭṭalib sought permission from the Messenger of Allah ﷺ to remain in Mecca during the nights of Mina so that he could provide water to the pilgrims. The Prophet granted him permission.

Unfamiliar term
• “Saqāyah” refers to supplying water to the pilgrims. In the pre-Islamic division of duties among Quraysh, the clan of ʿAbd Manāf held the responsibility for watering the pilgrims. Before the well of Zamzam was rediscovered, they would bring water in leather skins and similar containers. When ʿAbd al-Muṭṭalib excavated Zamzam, he began drawing water from it for the pilgrims, and this duty passed by inheritance to his son al-ʿAbbās. The Prophet ﷺ affirmed al-ʿAbbās in that position.

Overall meaning
Staying in Mina during the nights of the Days of Tashrīq is one of the obligatory acts of pilgrimage and was practiced by the Prophet ﷺ himself. Remaining in Mina throughout those nights and days constitutes a continuous stationing in obedience to Allah in those blessed ravines.

Because providing water for the pilgrims is a highly meritorious act—it serves the guests of Allah and the visitors to His House—the Prophet ﷺ allowed his uncle al-ʿAbbās, who was in charge of this service, to forgo spending the night in Mina so that he could carry out that task. This indicates that anyone who does not perform a comparable service is not entitled to such a concession.

Points derived from the ḥadīth

  1. Spending the night in Mina during the three nights of the Days of Tashrīq is obligatory.
  2. What is meant by “spending the night” is remaining in Mina for most of the night.
  3. An exemption is granted to those who supply water to the pilgrims; the jurists have extended the same ruling to shepherds. Some have also included people with pressing necessities, such as someone who fears the loss of his property or one who must care for a sick person who has no other caregiver.
  4. Even in the pre-Islamic era, the people of Mecca honored the pilgrims, served them, and sought to ease their journey.
(1) The author—may Allah have mercy on him—did not arrange these hadiths according to the jurists’ customary sequence or the actual order of the rites. Hence, after the section on Tawaf al-Wada (the farewell circumambulation) he placed spending the night in Mina, the joining of the Maghrib and Isha prayers in Muzdalifah, and the rulings on hunting violations. I can see no clear rationale for this order. —Commentator
باب وجوب المبيت بمنى (١) الحديث الأول عَنْ عَبْدِ الله بْنِ عُمَرَ ﵄ قال: اسْتأذَنَ العَبَّاسُ بْنُ عَبْدِ الْمُطَّلِب رَسُولَ الله ﷺ أنْ يَبِيْتَ بِمكَةَ لَيَالِي "مِنَىً" مِنْ أَجْلِ سِقَايَتهِ، فًأذِنَ لَهُ. الغريب: سقايته: المراد بها سقاية الحجيج؛ فخدمة الحجاج، والبيت مقسمة بين قريش. فكان لعبد مناف، السقاية. فكانوا قبل حفر زمزم يأتون بالماء بالقرب ونحوها، فلما حفرها عبد المطلب، أخذ يسقي الحاج منها، فوصلت بالوراثة إلى ابنه العباس، فأقَّره النبي ﷺ عليها. المعنى الإجمالي: المبيت بـ"منى" ليالي التشريق، أحد واجبات الحج التي فعلها النبي ﷺ. فإن الإقامة بـ"منى" تلك الليالي والأيام، من المرابطة على طاعة الله تعالى، في تلك الفجاج المباركة. ولما كانت سقاية الحجيج من القُرَبِ المفضلة، لأنها خدمة لحجاج ببيته وأضيافه؟ رخص لعمه العباس ـ لكونه قائماً عليها – بترك المبيت بـ"منى" ليقوم بِسَقْي الحجاج، مما دلَّ على أن غيره، ممن لا يعمل مثل عمله، ليس له هذه الرخصة. ما يؤخذ من الحديث: ١- وجوب المبيت بـ"منى" ليالي أيام التشريق. ٢- المراد بالمبيت، الإقامة بـ"منى" أكثر الليل. ٣- الرخصة في ترك المبيت لسقاة الحاج، وألحقوا بهم الرعاة. وبعضهم ألحق أيضاً أصحاب الحاجات الضرورية، كمن له مال يخاف ضياعه، أو مريض ليس عنده من يمرضه. ٤- ما كان عليه أهل مكة في جاهليتهم من إكرام الحجاج والقيام بخدمتهم وتسهيل
(١) لم يراع المصنف - رحمه الله تعالى - في ترتب هذه الأحاديث طريق الفقهاء، ولا أعمال المناسك. فجعل - بعد الوداع - المبيت بـ"منى" وجمع الصلاة في مزدلفة. وجزاء الصيد. ولم يتبين لي وجه المناسبة من هذا الترتيب- اهـ- شارح.

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