Within the sequence of Hajj rituals, the term “Tarwiyah” refers to activities carried out on the 8th of Dhul-Hijjah. Historically, the name derives from the practice of early pilgrims in the time of the Prophet Muhammad, who would gather water provisions (tarawwi) before departing for Arafah.
According to established pilgrimage guidelines, Tarwiyah involves leaving Makkah for Mina on the morning of the 8th Dhul-Hijjah while in a state of ihram. Pilgrims then perform the Dhuhr, Asr, Maghrib, Isha, and Fajr prayers in Mina, following the Prophetic example.
However, a key question arises among contemporary pilgrims: Is Tarwiyah obligatory, or is it merely recommended?
Tarwiyah belong to the category of sunnah. It is encouraged, but not required. This classification draws on the Prophet’s general instruction to follow his rites, as narrated by Jabir ibn ‘Abdillah:
عَنْ جَابِرِ بْنِ عَبْدِ اللهِ قَالَ : قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَ سَلَّمَ … خُذُوْا عَنِّي مَنَاسِككُم … [رواه البيهقي]
Translation: “Jabir ibn ‘Abdillah reported that the Messenger of Allah PBUH said: ‘Take your Hajj rituals from me.’” (Sunan al-Baihaqi)
More specifically, the Prophet’s practice on the Day of Tarwiyah is recorded in a narration by Abu Dawud:
فَلَمَّا كَانَ يَوْمُ التَّرْوِيَةِ تَوَجَّهُوا إِلَى مِنًى فَأَهَلُّوا بِالْحَجِّ وَرَكِبَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَصَلَّى بِهَا الظُّهْرَ وَالْعَصْرَ وَالْمَغْرِبَ وَالْعِشَاءَ وَالْفَجْرَ ثُمَّ مَكَثَ قَلِيلًا حَتَّى طَلَعَتِ الشَّمْسُ [رواه أبو داود]
Translation: “…When the day of Tarwiyah came, they set out for Mina and entered into ihram for Hajj. The Messenger of Allah rode his mount and performed Dhuhr, Asr, Maghrib, Isha, and Fajr prayers there. He remained until the sun rose…” (Sunan Abu Dawud)
When Safety Takes Priority over Sunnah
Although Tarwiyah carries a strong grounding as a Prophetic practice, its implementation in the modern Hajj context must account for safety and logistical realities. Today’s pilgrimage involves millions of participants, often creating intense congestion and physical strain.
For this reason, scholars outline two essential conditions. First, performing Tarwiyah must not cause harm (mudarat) to oneself or others. Second, it must not compromise the completion of core Hajj rituals, particularly the wuquf at Arafah.
These principles are rooted in both hadith and legal maxims:
عَنْ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا ضَرَرَ وَلَا ضِرَارَ [رواه أحمد ومالك وأبو نعيم والدارقطني والبيهقي]
Translation: “Ibn ‘Abbas reported that the Messenger of Allah said: ‘There should be neither harm nor reciprocating harm.’”
Alongside this, a foundational legal principle states:
اَلْوَاجِبُ لَا يُتْرَكُ لِسُنَّةٍ
Translation: “An obligation must not be abandoned for the sake of a recommended act.”
Taken together, these principles clarify the ruling. Tarwiyah remains a highly recommended act when conditions allow. However, it should not be forced if it risks exhaustion, delays, or disruption, especially if it affects a pilgrim’s ability to reach Arafah, the defining pillar of Hajj.
In practice, the decision rests with individual pilgrims and their guides. When circumstances permit, performing Tarwiyah is preferable. Yet if conditions are unfavorable, omitting it does not compromise the validity of one’s Hajj.
“Yang wajib tidak ditinggalkan karena yang sunat.” (Al-Asybāh wa an-Nazā’ir).
Reference:
Central Board of Muhammadiyah, “Tuntunan Manasik Haji”, in Berita Resmi Muhammadiyah: Tanfidz Keputusan Musyawarah Nasional Tarjih XXVIII, 2015.
