Jabir (Radia-Allaahu ‘anhu) narrated, “On the day of Eid, the Prophet (Salla-Allaahu ‘alayhi wa sallam) (after offering the Eid prayer) would take a different route (on his way back) from that which he went.” [Al-Bukhaari, no. 986]. His saying, “take a different route” means he would go using one route and return using another route.
Ibn ‘Umar (Radia-Allaahu ‘anhuma) narrated that Allaah’s Messenger (Salla-Allaahu ‘alayhi wa sallam) used to come out (of Al-Madinah) by way of Al-Shajarah and enter it by way of Al-Mu’arras, and whenever he entered Makkah, he entered it from Ath-Thaniyyah Al-Ulya (i.e. its higher/upper side) and went out of it from Ath-Thaniyyah As-Sufla (i.e. the lower side). [Agreed upon. Al-Bukhaari, no. 1533 and Muslim, no. 223] His statement “by way of Al-Shajarah” refers to a path near the Mosque of Dhul-Hulayfah. His statement “Al-Mu’arras” refers to a well-known location near Al-Madinah, approximately six miles away from it. His statement “Ath-Thaniyyah Al-Ulya” refers to the elevated path of Al-‘Aqabah, which is the higher route. Here, it specifically refers to the path descending towards Al-Ma’laat, the cemetery of Makkah. His statement “Ath-Thaniyyah As-Sufla” refers to the lower path in Makkah, near Bab Al-Shubaykah.
Explanation:
Imaam An-Nawawi (Rahimahullaah) mentioned “The Chapter: Excellence of taking different routes for going to and returning from the Eid (prayer), Friday (prayer), and other acts of worship.”
The meaning of “taking a different route” is to go to the place of worship by one route and return by another. For example, going from the right side and returning from the left side. This is affirmed from the Prophet (Salla-Allaahu ‘alayhi wa sallam) for both Eids as is narrated by Jabir (Radia-Allaahu ‘anhu) that the Prophet (Salla-Allaahu ‘alayhi wa sallam). On the day of Eid, the Prophet (Salla-Allaahu ‘alayhi wa sallam) would take a different route; meaning he would go out using one path and return by another, and scholars have differed as to why the Messenger of Allaah (Salla-Allaahu ‘alayhi wa sallam) did that.
It is said, so that both paths would testify for him on the Day of Judgment, because the earth, on the Day of Judgment, will testify about the deeds that were performed on it – the good and the evil – as Allaah, Blessed and Exalted, says in Surat Az-Zalzalah (99:4-5):
يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا، بِأَنَّ رَبَّكَ أَوْحَىٰ لَهَا
“That Day it will declare its information (about all what happened over it of good or evil). Because your Lord has inspired it.”
The earth will testify and say, “On such-and-such place, so-and-so did such and such (deed)” and “on such-and-such place, he did such and such (deed).” So, if he sets out one way and returns by another, then the two paths will testify for him on the Day of Judgment that he performed the Eid prayer.
It is also said that it was for the purpose of displaying the ritual – the ritual of Eid, so that the markets would be populated/crowded – here and there. It is known that people do not all go out on the same path and return by the same path; you would find one person going out by this path, and another by that one, and yet another by another one. So, if people spread out across the paths of the city, it becomes a display of this ritual (i.e., Eid prayer), because the Eid prayer is one of the rituals of the religion. The evidence for this is that people are commanded to go out to the open fields as a form of display and announcement of it.
Some of them said that the Prophet (Salla-Allaahu ‘alayhi wa sallam) took a different route for the sake of the poor who might be in the markets – poor who are on this path may not have been on the other path – so he would give charity to those on this path and to those on the other path.
However, the most accurate point of view (and understanding), and Allaah knows best, is that it was to display that ritual, so that the ritual of the Eid prayer would be displayed by going out to it through all the streets of the town. Then the scholars (Rahimahumullaah) differed regarding whether this (ruling) also applies to the Friday prayer, because Salaatul-Jumu’ah (Friday prayer) is (like) Salaatul-Eid (Eid prayer). They said: (If) this (ruling) applies to the two Eid prayers, then one should (also) come to the Friday prayer from one path and return by another.
Then some scholars expanded this (ruling) and said that this is also prescribed for the five daily prayers. So, for example, one should come for the Dhuhr prayer from one path and return by another, and similarly for ‘Asr and the rest of the prayers. They said this is because it involves attending the prayer, thus it can be compared to (make an analogy) Salaatul-Eid. And others expanded further and said that it is prescribed to take a different route for every act of worship one goes to. So, every act of worship one goes to from one path and returns from another path, even when visiting the sick. If one visits a sick person, he goes to him from one path and returns from another. Similarly, if one follows a funeral procession, he goes from one path and returns from another path.
All three analogies are weak. There isn’t any analogy between the Friday prayer and the two Eid prayers, nor between the other prayers and the two Eid prayers, nor between walking to acts of worship and the two Eid prayers – and this is so because there is no analogy in worship. These (acts of worship) also existed during the time of the Messenger (Salla-Allaahu ‘alayhi wa sallam), i.e. Friday prayer, the five daily prayers, visiting the sick, and following funeral processions all existed in his time, but it is not recorded that he (Salla-Allaahu ‘alayhi wa sallam) used to take a different route for these. And if something existed during the time of the Messenger (Salla-Allaahu ‘alayhi wa sallam) and he did not make it a Sunnah, then the Sunnah is to refrain from that.
As for Hajj, the Messenger of Allaah (Salla-Allaahu ‘alayhi wa sallam) took different routes when entering Makkah – he entered from its higher side and exited from its lower side. Likewise, when he went to ‘Arafah, he took one path for going and another when he returned.The scholars have also differed on this matter: did the Prophet (Salla-Allaahu ‘alayhi wa sallam) do this as an act of worship or because it was more convenient for entering and exiting since it was easier to enter from above and to exit from below? From those scholars who supported the first opinion (i.e., he did this as an act of worship), they said that he (Salla-Allaahu ‘alayhi wa sallam) entered from above i.e., the upper/higher part of Makkah, and exited from its lowest part, and it is a Sunnah to come to ‘Arafah by one route and to return by another route. And some amongst them said it depends on the ease of the route; take whichever path is more convenient, the upper or the lower route.
In any case, if it is possible for a person to enter from the upper part and exit from the lower part, then it is good (for him to do so). If it was an act of worship (by the Prophet), then he will have fulfilled it, and if it was not, there is no harm in it for him. But if it is not feasible, as is the case in the current time when the roads are directed towards a single path, and one cannot go against it, then, as such, the matter is flexible (for today’s times) – and all praise is for Allaah.
Source:
Sharh Riyadhus-Saliheen by Shaikh Muhammad ibn Salih Al-‘Uthaimeen (Rahimahullaah)