Arafat and Muztalifah, 579 AH (1184 CE)

The physical world in which we worship has changed a lot, but our deen abides.

It’s 9 D’hul Hijjah today, and the Hujjaj are on Arafat as I type this. To save time, I’m going to copy in Sidi Ibn Jubayr’s observations on Arafat and Muztalifah without much comment.

The journey to Arafat

The ascent of the people continued all that day, all night, and all Friday so that there was assembled on ‘Arafat a multitude whose numbers could not be counted save by Great and Glorious God. 

Muzdalifah lies between Mina and ‘Arafat; from Mina to Muzdalifah lies the same distance as from Mecca to Mina, which is about five miles; and from Muzdalifah to ‘Arafat is the same or a little more. Muzdalifah is also called al-Mash‘ar al-Haram [the place of ritual ceremonies] as well as Jam [reunion], and therefore has three names. 

Before coming to it, about a mile away, is the Wadi [valley of] Muhassir, which it is the custom to pass through with a brisk step. It is the boundary between Muzdalifah and Mina, for it lies between them. Muzdalifah is a wide stretch of land between two mountains, and around it are the reservoirs and cisterns that were used for water in the time of Zubaydah – may God’s mercy rest upon her soul. In the middle of this plain is an enclosure at whose centre is a rounded knoll on the top of which is a mosque that is approached by steps on both sides. Men crowd as they climb up to it and at the prayers inside it, the night they pass at Muzdalifah.

‘Arafat also is a wide plain, and if it were men’s place of congregation on the Day of Resurrection it could contain them all. This broad plain is enfolded by many mountains, and at its extremity is the Jabal al-Ramah [Mount of Mercy] on and around which is the standing ground of the pilgrims. The ‘Two Signs’ [Al-‘Alaman] come about two miles before this place, and the area stretching from the ‘Two Signs’ to ‘Arafat is neutral [lit. ‘lawful’ hill], while that on the hither side is sacred. 

Near to them on the ‘Arafat side, is the valley of ‘Uranah, from which place the Prophet – may God bless and preserve him – has enjoined that avoidance be made by saying, ‘ ‘Arafat is all a standing ground. But turn aside from the valley of ‘Uranah.’ He who ‘stands’ there invalidates his pilgrimage, and this should be kept in mind, for on the evening of the ‘standing’ the camel-masters often hurry many pilgrims, making them apprehensive of the crowding in the return from ‘Arafat and taking them down by the ‘Two Signs’ that face them, until they come to the valley of ‘Uranah or overreach it and so annul their pilgrimage. The prudent will not therefore leave his standing ground on ‘Arafat until the disc of the sun has completely subsided.

A day on Arafat: sun, tears, and takbir

The Mount of Mercy rises in the middle of the plain, apart from the other mountains. It consists wholly of separate blocks of (granite) stone and it is difficult of ascent. Jamal al-Din, whose memorable works we have already mentioned in this journal, provided on its four sides low steps that can be climbed by laden beasts, and spent great sums upon it. At its summit is a cupola that is attributed to Umm Salimah – may God hold her in His favour – but it is not certain whether this is true. In the centre of the cupola is a mosque into which men crowd to pray, and around this venerated mosque runs a terrace, broad and handsome to look upon, that overlooks the plain of ‘Arafat. 

To the south is a wall against which are erected the mihrabs that the people pray in. At the foot of this sacred mountain, to the left of him who looks towards the qiblah [direction of Mecca], is a house of ancient construction in whose upper part is a vaulted upper chamber, attributed to Adam – may God bless and preserve him. On the left of this house, facing the qiblah, is the rock beside which was the standing ground of the Prophet – may God bless and preserve him – and it is on a small hill. 

Around the Mount of Mercy and this venerated house are water cisterns and wells. Also to the left of the house and near to it is a small mosque. Fast by the ‘Two Signs’, and to the left on him who faces the qiblah, is an ancient mosque of large proportions, of which the south wall that is named after Abraham – may God bless and preserve him – remains. The preacher delivers a sermon in it on the day of the ‘standing’, and then leads the combined midday and afternoon prayers. Also to the left of the ‘Two Signs’, when facing the qiblah, is the Wadi ’l-Arak [the valley of the Thorn Tree, Salvadora persica] which is the green thorn that stretches before the eye a long way over the plain.

The assembling of the people on ‘Arafat is completed during Thursday and all the night of Friday. Near the third part of this night of Friday, the Emir of ‘Iraq pilgrimage arrived and pitched his tent in the wide plain that, for him who faces qiblah, is contiguous with the right side of the Mount of Mercy. The qiblah, relative to ‘Arafat, is to the west, for the sacred Ka‘bah is in that direction.

Upon that Friday morning there was on ‘Arafat a multitude that could have no like save that which there will be on the Day of Resurrection; but, within the will of God Most High, it was a gathering that will win reward, giving promise as it does of God’s mercy and forgiveness when men assemble for the Day of Reckoning. Some truth-demanding sheiks of the mujawir [settled pilgrims] asserted that never had they seen on ‘Arafat a more numerous concourse, and I do not believe that since the time of al-Rashid, who was the last Caliph to make the pilgrimage, there had ever been such a concourse in Islam. May God by His favour grant that it bring mercy and immunity from sin.

When, on Friday, the midday and afternoon prayers were said together, the people stood contrite and in tears, humbly beseeching the mercy of Great and Glorious God. The cries of ‘God is Great’ rose high, and loud were the voices of men in prayer. Never has there been seen a day of such weeping, such penitence of heart, and such bending of the neck in reverential submission and humility before God. 

In this fashion the pilgrims continued, with the sun burning their faces, until its orb had sunk and the time of the sunset prayers was at hand. The Emir of the Pilgrimage had arrived with a number of his soldiers clad in mail, and they stood near the rocks beside the little mosque already mentioned. 

The people of Arafat: rich and poor

The Yemenite Saru took up position in their appointed stations on Mount ‘Arafat, places that, by successive inheritance from their ancestors, they had occupied since the days of the Prophet – may God bless and preserve him; and no tribe of them encroached upon the station of another. Their numbers this year were such as had never been equalled before. 

Likewise the Emir of ‘Iraq arrived with a great host such as had never come before; and with him came foreign Emirs from Khurasan, high-born ladies called Khaw-atin, which in the singular is ‘Khatun’, and many ladies daughters of emirs, together with those from other lands in countless numbers, all of whom took up their posts.

The encampment of this Emir of ‘Iraq was beautiful to look upon and superbly provided, with large handsome tents and erections, and wonderful pavilions and awnings, and of an aspect such that I have never seen more remarkable. The grandest camp to look upon was that of the Emir, for it was surrounded by a linen screen, like a wall to form a sort of closed-in garden or an ornamented building. Within this were the pitched pavilions, all black on a white background and dappled and variegated as if they were flowers in a garden. The faces of the four sides of the screen were wholly covered with forms of black shields painted on the white (linen) such as to startle the beholder, who might conceive them to be shields on steeds covered with embroidered horse-cloths. In these wall-like screens were tall doors, like those of lofty castles, through which one entered into vestibules and mazes, passing from them into the open ground where stood the pavilions. 

It is as if this Emir lives in a walled city that moves when he moves and settles when he settles. It is a piece of regal splendour, the like of which is never seen with western kings. Within the doors are the Emir’s chamberlains, his servants, and his followers. So high are these doors, that a horseman might come with his banner and pass through them without inclining or stooping his head. All this erection was held firm by thick linen cords connected with pegs driven (into the ground), and the whole was arranged with remarkable constructional skill. The other Emirs who came in the company of the Emir of ‘Iraq had camps of less magnificence, but they were all similar in style, with splendid pavilions of uncommon form set up like poised crowns, and such as to take long to describe and to consume many words so great was the magnificence of this encampment in equipment, furnitures, and the like. All this indicates amplitude of circumstances and a great profusion of wealth and riches.

In their journeys on camel, they are shaded by canopies, handsome to look upon and of unusual shape, that are erected over wooden litters which they call qashawat. These are like hollow biers, and to those men and women who ride in them are as cradles to infants, being filled with soft mattresses on which the traveller may sit in comfort as though he were in a soft and commodious bed. Opposite him, in the other half of the litter, sits in counterpoise his man or woman companion, and over them both spreads the canopy. Thus, all unconscious of the movement, they journey on, slumbering and doing as they will. When they arrive at their place of alighting, upon the instant their screens are set up if they are people of easy and luxurious means, and they enter still riding. Steps are then brought to them and they descend, passing from the shade of the litter’s canopy to that of their resting place without any breath of wind o’ertaking them or being touched by any ray of sun. Enough for you of this luxuriousness. 

In their journeys, however long, they are put to no distress or weariness; and in the continual pitching and striking of camps, they have no fatigue to endure. Less comfortable than these were those who rode in maharat, which resemble the shaqadif already described in our account of the desert of ‘Aydhab; but the shaqadif are larger and ampler, these being more compact and less commodious. But they also have shades as protection against the heat of the sun. As for him whose means fall short of these conveniences of travel, he must bear the fatigues of the way which are but a part of the chastisements (of God).

Off to Muztalifah for the night

We return to complete our narrative concerning the return [nafar] from ‘Arafat on the evening of the standing there. The people departed after the sun had set as we have said, and in the late evening came to Muzdalifah, where they recited the combined sunset and early night prayers according to the rule laid down by the Prophet – may God bless and preserve him. Throughout the night the Ma‘shar al-Haram [Muzdalifah] was illuminated by candle-wick lamps. As for the mosque which we mentioned before, it was all light, seeming to the beholder as if all the stars of the sky shone upon it. 

After the same fashion was the Mount of Mercy and its mosque on the night of Friday; for these foreigners from Khurasan, and others among the ‘Iraqis, are the most zealous of men in bringing candles in great numbers that these venerated shrines might be irradiated. Because of them, the Haram had the same aspect throughout their stay. Each one of them would enter it with a candle in his hand, and most would go to the hatim of the Hanafite imam, for they were of that rite. One huge candle like a cypress tree we saw ‘that would be a burden to a troop of mighty men’ [Koran XXVIII, 76] and which was set before the Hanafite imam. 

That night which was the night of Saturday, men spent in al-Ma‘shar al-Haram, and when they had said the morning prayer, they early left it for Mina. They stood and prayed (upon the way), for all Muzdalifah is standing ground save the valley of Muhassir, where one must move speedily [harwala] in the direction of Mina until emerging from it. At Muzdalifah most of the pilgrims provide themselves with stones (to cast at) the cairns. This is the more favoured custom, but there are others who collect them from around the mosque of al-Khayf in Mina, and it is as they wish.

Some points of Sidi’s account at which I marvelled

• The admonition to beware of being pushed into entering the Valley of Uranah

• The view from Arafat of the “Wadi ’l-Arak [the valley of the Thorn Tree, Salvadora persica] which is the green thorn that stretches before the eye a long way over the plain”

• The description of the luxurious but practical encampment of the Emir of Iraq and his entourage

• The ancestral stopping places of the Yemeni Saru tribe on Arafat, passed from father to son for centuries

• The candles given to the Hanafi imam on Muztalifah, one “like a cypress tree”

What HASN’T changed

• Tears, standing in the sun at Arafat (for brothers, anyway)¹, and takbir

• Needing to be concerned about the timing of entry and departure from Arafat

• Great crowds (they’ve only gotten bigger over time)

• Grabbing your pebbles for the next day’s pillar-stoning at Muztalifah

• Some people have very fancy Hajj experiences

• Joining dhuhr and ‘asr prayers

• The opportunity for acknowledging your complete dependence on and submission of your heart to your Rabb

Some quick du’aa

May Allah SWT accept the Hajj of this years pilgrims as well as their du’aa, and may He accept the good deeds of all of us who aren’t on Hajj this year.

For those of you who want to go on Hajj, may Allah SWT invite you next year.

May Allah SWT bless you and your loved ones abundantly.

1. It’s sunnah for sisters to sit in the shade on Arafat. As a result, great big tents, many air-conditioned, are available for that purpose. Snacks, juice, and bottled water abound.