The day of At-Tarwiyah

The day of At-Tarwiyah is the eighth day of Dhul-Hijjah. It is one of the ten virtuous days, which Allah Almighty swore in His Noble Book when He said: “By the dawn. And (by) ten nights. Q89:1-2.

Working (i.e. doing righteous deeds) in it is better than working in any other days, as narrated by Ibn Abbas, may Allah be pleased with them both, that: The Prophet (ﷺ) said, “No good deeds done on other days are superior to those done on these (first ten days of Dhul Hijja).” Then some companions of the Prophet (ﷺ) said, “Not even Jihad?” He replied, “Not even Jihad, except that of a man who does it by putting himself and his property in danger (for Allah’s sake) and does not return with any of those things.” (Al-Bukhaary, 916).

On this day, the pilgrims begin to prepare for the great ritual (ceremonies). They also prepare in it to stand in the hands of Allah the Most Generous, on the day of forgiveness, ostentation and liberation from the fire.

Meaning of the day of At-Tarwiyah

The meaning of the day of At-Tarwiyah is mentioned by the author of (Al-misbaah ul Muneer) that: The day of al-Tarwiyah is the eighth of Dhu al-Hijjah, when the water used to be little in Mina, and they were quenching thirst from the water afterwards, then the camel quenched its thirst by drinking its fill (the origin of the word comes from rawa, yarweehi) the letter (Ha) in it is for exaggeration, then the word (rawiyah) on every animal on which water was drawn. Also, it is said: She narrated the hadith if she carried it, transmitted it.(…) This is a reason for calling it the Day of Tarwiyah and it is strong. There is another reason that some of them mentioned. Mustafa al-Suyuti al-Rahebani al-Hanbali, may Allaah have mercy on him, says: “The eighth was called that, because they used to seek water in it until after it, or because Ibrahim became contented with it in the matter of the vision”. 

Actions of the Day of Tarwiyah:

1. On the day of al-Tarwiyah, which is the eighth day of Dhu al-Hijjah, it is desirable for those who removed the ihram cloth after Umrah, while he has the intention of hajj with tamattu ‘or those who annul their Ihram into an Umrah among the Qareen and Mufrad, to enter ihram for Hajj by duhaa (morning brightness) from their homes, as well as for those who wanted to perform Hajj from the people of Mecca. As for the pilgrims with the intention of Qiran and the Ifrad who did not exit their Ihram, they remain on their first Ihram.

Evidenced from the words of Jabir May Allah be pleased with him in the information about the Prophet’s Hajj (peace be upon him) that: “… all the people, except the Prophet and those who had with them sacrificial animals, removed the ihram and clipped their hair. When yaum at-tarwiya (The 8th of Dhul Hijja, the day when pilgrims leave Mecca and go to Mina. The name is commonly explained as meaning that this was the day when the pilgrims provided themselves with a supply of water for the arid journey before them) came they went towards Mina having put on the ihram for the hajj…” (Muslim, 2137).

Sheikh ul Islam Ibn Taymiyyah said (May Allah have mercy on him): “On the day of al-Tarwiyah, the pilgrim enters ihram and be ready for Hajj, then he should do as he did at the Meeqaat. If he wishes he enters ihram from Mecca, or if he wishes from outside of Mecca, and that is the most correct one. The companions of the Prophet, may Allah’s peace be upon him, only entered ihram as the Prophet, peace be upon him, commanded them from Al-Batha. However, the Sunnah is to enter ihram from the place in which one is residing, and the same is for the Meccan, he is to enter ihram from his family.’

2. It is desirable for the one who wants to enter ihram to wash, clean, and put on perfume, and to do what he is expected of when entering ihram from the meeqaat. 

3. He is to make his intention for Hajj in his heart then say the talbiya: Labbaika hajjan. If he is afraid of an obstacle that may prevent him from completing his Hajj, he must stipulate that saying: ‘fa’iina habasani habis famahaliy hayth habastani.’ If he is making the pilgrimage on behalf of someone else, he should say the intention in his heart to perform the Hajj on behalf of someone else, saying: Labbaika hajjan ‘an fulaan (for a male) or ‘an fulaanah (for a female) or ‘an ummi filaan (for the mother of a person) – “I perform Hajj on behalf of so-and-so.” Then he continues with the Talbiyah saying: Labbaika Allaahumma labbaik, labbaika laa shariika laka labbaik, innal hamda, wan ni’mata laka wal mulk, laa shariika lak “I am here at Your service, O Allah, I am here at Your service. I am here at Your service, You have no partner, I am here at Your service. Surely the praise, and blessings are Yours, and the dominion. You have no partner.”

He may also add: Labbaika illaaha l haqqi labbaik “I am here at Your service, the true God, I am here at Your service.” This is good as it is proven from the authority of the Prophet, may Allah bless him and grant him peace.

4. It is desirable for the pilgrims to go to Mina by day bright on the eighth day and get there before midday while repeating the Talbiyah frequently.

5. The pilgrim prays Dhuhr, Asr, Maghrib, Isha, and Fajr of the ninth dawn as qasr, at Mina without combining them, except for Maghrib and Fajr, which are not prayed as qasr. As narrated from Jabir, may Allah be pleased with him: “… the Prophet rode and prayed there the noon, afternoon, sunset, evening and dawn prayers. After that he waited a little till the sun rose…” (transmitted by Muslim, 2137). The pilgrims from the people of Mecca would shorten their prayers in Mina, as there is no difference between them and other pilgrims. This is because the Prophet, peace and blessings of Allah be upon him, prayed qasr with the people of Mecca and others, yet he did not command them to complete their prayer. If it was obligatory on them, he would have explained to them.

6. It is desirable for the pilgrim to stay overnight in Mina on the night of Arafah, as he – may Allah bless him and grant him peace- did. When a pilgrim prays at dawn on the ninth day, he stays until the sun rises. After the sunrise, he walks from Mina to Arafat, reciting talbiyah or saying takbeer, as mentioned by Anas, may Allah be pleased with him that: ‘When we assumed Ihram (for Hajj or ‘Umrah) some of us raised their voices with Talbiyah and nobody objected to that, and others raised their voices with Takbir and no one objected to that (which means that saying Allahu Akbar ‘Allah is the Greatest’, or reciting the Talbiyah are both acceptable during Ihram).’ Agreed upon. (Bukhari, 1549; Muslim, 2254). The Prophet, peace be upon him, approved them for that, but it is better to say the Talbiyah because the Prophet, peace and blessings be upon him, adhered to it.

7. What has been mentioned from the actions of the eighth day is Sunnah for the pilgrim to do it based on the Messenger’s deed, peace and blessings be upon him. It is not obligatory so if the pilgrim comes to Arafah directly on the ninth day, it is permissible, but then again, he must stand in Arafah assuming the state of ihram, whether he is in ihram on the eighth, before or after.

Sheikh Saleh Al-Fawzan, may Allah protect him, said: “Then someone who is in Mecca with ihram will go out on the day of Tarwiyah. It is better for him to leave before the meridian, so that he can pray Zuhr and other times (prayer) until Fajr, and spend the night of the ninth day in Mina. As narrated from Jabir, may Allah be pleased with him that: “… the Prophet rode and prayed there the noon, afternoon, sunset, evening and dawn prayers. After that he waited a little till the sun rose…” (transmitted by Muslim, 2137). This is not obligatory, but it is Sunnah. Likewise, Ihram on the Day of Tarwiyah is not obligatory. Even though he enters ihram for Hajj before or after it, it is permissible. Lastly, the overnight stay in Mina on the ninth night, and performing the five prayers therein is Sunnah, not obligatory.’