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Hadith
1514
Narrated Ibn ‘Umar (may Allah be pleased with him): I saw Allah's Messenger ﷺ mounting his ride at Thoo al-Hulayfah and then started saying, "Labbaik" when the Mount stood upright..

Commentary : The Companions (may Allah be pleased with them) would diligently observe the actions of the Prophet ﷺ to learn his traditions and the rites of religion, including the rite of pilgrimage.
In this hadeeth, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) reports that he saw Allah’s Messenger ﷺ mounting his camel when he departed from Thool al-Hulayfah to perform his farewell hajj. The location of Thoo al-Hulayfah is about 13 kms from al-Madeenah and about 408 kms from Makkah and is known today as the Wells of ‘Alee (Arabic: Abaar ‘Alee). It is considered the Meeqaat of al-Madeenah (i.e., the place from which the people of al-Madeenah enter their state of Ihraam) and the farthest of all Meeqaats from Makkah.
He (may Allah be pleased with him) then mentioned that after Allah’s Messenger ﷺ mounted his camel and it stood upright, he ﷺ said the words of Talbiyah aloud. The words of Talbiyah are mentioned in the hadeeth in Saheeh al-Bukhaaree and Saheeh Muslim, which Ibn ‘Umar (may Allah be pleased with him) narrated. The words are: “Labbayk-Allaahumma labbayk, labbayka laa shareeka laka labbayk, inna al-ḥamda, wal ni`matah, laka wal Mulk, laa shareeka lak”, which means: “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.
One of the benefits to learn from this hadeeth is that the Talbiyah should be recited aloud when one begins his Ihraam, and when the mount stands upright, if it was an animal, or when riding the vehicle to start the journey..

1517
Narrated Thumaamah ibn ‘Abdullah ibn Anas: Anas ibn Maalik (may Allah be pleased with him) performed the Hajj on a packsaddle, and he was not a miser. Anas related, "Allah's Messenger ﷺ performed Hajj on a packsaddle and the same Mount was carrying his baggage too.".

Commentary : The Companions (may Allah be pleased with them) would diligently observe the actions of the Prophet ﷺ to learn his traditions and the rites of religion, including the rite of pilgrimage.
In this hadeeth, Thumaamah ibn ‘Abdullah reports that his grandfather, Anas ibn Maalik (may Allah be pleased with him) performed the Hajj on a packsaddle, and he was not a miser, to indicate that he only did that out of humility and to follow the practice of the Prophet ﷺ. This is because at that time, people used to travel in a howdah, which is a closed compartment put on the back of the camel. Anas (may Allah be pleased with him) explained that the Prophet ﷺ performed the Hajj on a packsaddle, which is a kind of a seat put on the camel for the rider and to which loads can be attached. The reason he (may Allah be pleased with him) mentioned that his mount carried his baggage too is that the practice of high-status people at that time was to put their baggage on a different camel. This manifested the humbleness and humility of the Prophet ﷺ who travelled on a packsaddle that carried his baggage too.
One of the benefits to learn from this hadeeth is that we should be humble and show humility before Allah, Most High, in our journey for Hajj and to avoid any form of extravagance in this journey.
This hadeeth shows the keen interest of Anas ibn Maalik (may Allah be pleased with him) to follow the example of the Prophet ﷺ..

1520
Narrated ‘AAaishah, the Mother of the Believers, (may Allah be pleased with her): I said: "O Allah's Messenger ﷺ! We consider Jihaad as the best deed. Should we not fight in Allah's Cause?" He ﷺ said, "The best Jihaad (for women) is performing a Hajj-Mabroor..

Commentary : The kindness of Allah manifests in all forms, and one of which is offering people, both men and women, alternative good deeds that are suitable to their ability and within their capacity.
In this hadeeth, the Mother of the Believers, ‘Aaishah (may Allah be pleased with her) reports that she asked o the Prophet ﷺ to allow women fighting in the path of Allah along with men since it is one of the best deeds that a person can do to earn great reward. However, the Prophet ﷺ informed her that the best deed for women is Hajj. He ﷺ explained to her that fighting in the cause of Allah (i.e., Jihaad) is not prescribed for women, and that the best good deed for women and the type of Jihaad that is prescribed for women is performing a Hajj Mabroor i.e., that which has fulfilled all its rulings, is accepted by Allah, free of showing off and sins, and is covered by lawful money.
The reason Hajj is called Jihaad as it involves fighting the desires and endurance of physical and financial hardships.
One of the benefits to learn from this hadeeth is learning that Jihaad (i.e., fighting in the cause of Allah) is not dictated upon women.
It shows that Jihaad is one of the best deeds for women and that Hajj is one of the best deeds for women..

1521
Narrated Aboo Hurayrah (may Allah be pleased with him): The Prophet ﷺ said, "Whoever performs Hajj for Allah's pleasure and [during which] does not have sexual relations with his wife, and does not do evil or sins, then he will return (after Hajj free from all sins) as if he were born anew.".

Commentary : Performing Hajj is the fifth pillar of Islam, which is an obligatory act of worship that requires departing our habits, desires, and routines to comply and submit to Allah’s Command. Allah has promised whoever fulfills the rights of this superior act of worship an immense reward.
In this hadeeth, the Prophet ﷺ explains that a person will return from Hajj pure from all sins just like anew born if the following conditions are met. First, he should perform Hajj while hoping to attain Allah’s reward alone. Second, he should perform Hajj without intending by it flaunting or soliciting praise from others. Third, he “does not have sexual relations” from entering the state of Ihraam to the end of Hajj. The Arabic word used to describe this is rafath which refers intercourse and intimate actions that lead to it. It was said that rafath refers to words that are vice, abusive, and filthy. Fourth, he should not commit any sin, be it minor or major, or any act that makes him disobedient to Allah. The reason this condition is mentioned, although it is forbidden in all times, is to emphasize its prohibition particularly during Hajj and highlight its ugliness to show that Hajj and sins do not mix together. Whoever performs Hajj and fulfills all these requirements will have all his sins wiped out and return from it just like a newborn, pure and free of all sins.
This hadeeth highlights the high rank and virtue of Hajj and that fulfilling the conditions of Hajj, that are mentioned in this hadeeth, will expiate all sins, be they minor or major, except sins that involve rights of others..

1523
Narrated Ibn ‘Abbaas (may Allah be pleased with him): The people of Yemen used to come for Hajj and used not to bring enough provisions with them and used to say that they depend on Allah. On their arrival in Makkah, they used to beg the people. Thereafter, Allah, Most High, revealed, {And take a provision (with you) for the journey, but the best provision is the fear of Allah.} (Quran 2.197)..

Commentary : Islam teaches and orders the Muslim to rely upon Allah and to attach his heart to Him alone because everything that takes place on earth or in the heavens is subject to His will and decree. However, reliance upon Allah does not contradict taking the means to achieve the desired end. In fact, it is incumbent upon each and every Muslim to look for the means through which they can achieve their objective.
In this hadeeth, ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him) reports the reason behind the revelation of the ayah: {And take a provision (with you) for the journey, but the best provision is the fear of Allah.} – that is being: the people of Yemen used to travel to Makkah to perform Hajj without taking with them enough provisions and supplies, justifying that by saying they are fully relying upon Allah. However, after their arrival to Makkah, they would ask people for food and drink, which proves that they were not fully relying upon Allah rather relying on what people would offer them. This is because reliance upon Allah means detachment from all causes while taking the means leading to the desired end. Thereupon, Allah, Most High, revealed the ayah: {And take a provision (with you) for the journey, but the best provision is the fear of Allah.} i.e., take enough supplies from food and drink to help perform Hajj and know that the best thing you can rely upon in all your affairs is piety and fearing Him.
This hadeeth teaches us that refraining from asking people for help is from piety, and that reliance upon Allah cannot be true when a person asks others for help. This is because reliance upon Allah means to never ask help from anyone except Him.
It admonishes begging and asking people and encourages us to refrain from begging and asking others..

1524
Narrated Ibn ‘Abbaas (may Allah be pleased with him): I heard ‘Umar (may Allah be pleased with him) saying: I heard the Prophet ﷺsaying in the valley of Al-`Aqeeq: "Tonight, a messenger came to me from my Lord and asked me to pray in this blessed valley and to assume Ihraam for Hajj and `Umrah together. ".

Commentary : The Companions (may Allah be pleased with them) would follow the guidance of the Prophet ﷺ in all his affairs and conditions. They described all his actions while he was travelling and residing and clarified to the people the actions that are meant for others to follow and the actions that are just mere habits.
In this hadeeth, ‘Umar ibn al-Khattaab (may Allah be pleased with him) reports that he heard the Prophet ﷺ, during his journey to perform his farewell hajj, saying that a messenger came to him from Allah i.e., this revelation was either through the archangel Gabriel or a vision in his dream – since the dreams of all Prophets are true and a divine revelation – telling him to pray in this blessed valley, namely the valley of al-Aqeeq. This incident occurred in the valley of al-Aqeeq, which is located near al-Baqee’, which is about 20 km away from the Prophet’s Mosque. The meaning of the word al-‘Aqeeq is the land that water flows through it. It was said that the prayer referred to in the hadeeth is the two units of Ihraam.
The valley was described as blessed because the people of al-Madeenah rejoice whenever water pours out from it as it indicates a heavy rainfall.
The part “assume Ihraam for Hajj and `Umrah together” means assuming the ‘Umrah and Hajj in one go. It is possible that it was intended to mean assuming Ihraam for ‘Umrah be as a part of the Hajj. According to the latter, the Prophet ﷺ would enter the state of Ihraam for Hajj alone at first and assumed his Ihraam for ‘Umrah afterwards.
It was said that this true dream and the compliance of the Prophet ﷺ to the divine order that he ﷺ received- that is to assume Ihraam for ‘Umrah during the months of Hajj abrogated the customs of people that were practiced before Islam who did not allow people to perform ‘Umrah during the months of Hajj.
This hadeeth proves the virtue of the valley of ‘Aqeeq and that it is a blessed place and a source of benefit to people.
It shows that the dreams of Allah’s Messenger ﷺ are truthful and divine, and that it is permissible to couple Hajj with ‘Umrah..

1531
Narrated Ibn ‘Umar (may Allah be pleased with him): When these two towns were conquered, the people went to `Umar (may allah be pleased with him) and said, "O the Chief of the Believers! The Prophet ﷺ specified Qarn as the Meeqaat for the people of Najd, and it is beyond our way, and it is difficult for us to pass through it." He (may Allah be pleased with him) said, "Take as your Meeqaat a place situated opposite to Qarn on your usual way. So, he fixed Dhaat ‘Irq (as their Meeqaat).".

Commentary : The Messenger of Allah ﷺ set out known places to serve as it refers to the boundary from which pilgrims and those who wish to perform ‘Umrah must enter the state of Ihraam. These places are called in Arabic Meeqaat.
In this hadeeth, ‘Umar (may Allah be pleased with him) explains that if there is no Meeqaat on a person’s route, then they should enter into ihraam when they come in line with the nearest Meeqaat to it. This clarification was offered by ‘Umar (may Allah be pleased with him) after the conquest of al-Koofah and al-Basrah, which are two famous cities in Iraq. Some people from them visited ‘Umar and mentioned to him that the Messenger of Allah ﷺ specified Qarn, as a Meeqaat for the people of Najd but it was not within their route to Makkah and taking that route to pass by its Meeqaat would make them experience difficulty. The Qarn refers to Qarn al-Manaazil, alias, al-Sayl al-Kabeer, the closest Meeqaat to Makkah, which is situated about 78 kms away from Makkah. Upon hearing their complaint, ‘Umar (may Allah be pleased with him) allowed them to take their usual route to Makkah and to enter into the state of Ihraam from a place that is in line with the closest Meeqaat to them, and to take that place as their Meeqaat. He (may Allah be pleased with him) specified Dhaat ‘Irq as their Meeqaat, which is a village that is approximately 100 kms far from Makkah.
This hadeeth shows that it is permissible to enter into the state of Ihraam from a point that is in line with the Meeqaat if it is difficult for one to take the route of the said Meeqaat..

1532
Narrated ‘Abdullah ibn 'Umar (Allah be pleased with them): Allah's Messenger ﷺ made his camel kneel down I.e., halt at the stony ground of Thool al-Hulayfah and prayed there. ‘Abdullah ibn ‘Umar (may Allah be pleased with them) used to do the same too..

Commentary : ‘Abdullah ibn ‘Umar (may Allah be pleased with him) was known for his strong keenness on observing the actions of the Prophet ﷺ, to follow his example in all his affairs and conditions during his travelling and times of residence.
In this hadeeth, ‘Abdullah ibn ‘Umar reports that the Prophet ﷺ made his camel to kneel down to rest at a place in Thool al-Hulayfah, which is a water area that is known for its small pebbles that the people of al-Madeenah know it by the name of al-Mu’arris. Thool al-Hulayfah is a town located 10 km from al-Madeenah, in the spot where the Mosque of Thool al-Hulayfah was built, and it is the Meeqaat of the residents of al-Madeenah and those who pass through it on their way to perform ‘Umrah or Hajj.
This incident took place when the Prophet ﷺ was on his way back from Makkah to al-Madeenah, as he used to sleep over there. He stationed there and prayed in that place, and Ibn ‘Umar (may Allah be pleased with him) imitated the Prophet ﷺ in this regard, every time he travelled between Makkah and al-Madeenah, out of his love and keen interest in following the Sunnah of the Prophet ﷺ.
Saheeh al-Bukhaaree contains many reports manifesting the keen interest of Ibn ‘Umar (may Allah be pleased with him) in finding all the places on this route in which the Prophet ﷺ prayed so he could pray there too.
One of the benefits of this hadeeth is learning that the Prophet ﷺ used to pray in Thool al-Hulayfah.
This hadeeth highlights the keenness of the Companions (may Allah be pleased with them) on finding and following the Sunnah of the Prophet ﷺ..

1533
Narrated Ibn ‘Umar (may Allah be pleased with him): Allah's Messenger ﷺ used to go (for Hajj) via the Tree route and return via Mua’rras route. Whenever Allah's Messenger ﷺ went to Makkah, he used to offer the prayer in the Mosque of the Tree; and on his return, he used to offer the prayer at Thoo al-Hulayfah in the middle of the valley and pass the night there till morning..

Commentary : The Prophet ﷺ had travel habits, one of which were that he ﷺ would stop in a place near al-Madeenah waiting for other travelers so they could travel together in one group. From his other travel habits was that he ﷺ would spend a night in a place near al-Madeenah so he ﷺ could enter al-Madeenah in the morning. The Prophet ﷺ also used to pray in every place he stayed at during his journey.
In this hadeeth, ‘Abdullah ibn ‘Amr (may Allah be pleased with him) reports that the travel routes that the Prophet ﷺ used to take in his journey to perform ‘Umrah and Hajj were as follows: (i) he ﷺ would take the Tree path, which is located near Masjid Thoo al-Hulayfah, when he departs al-Madeenah On his way back, he ﷺ would take the Mu’rras route, which is a level land at Thoo al-Hulayfah. The Arabic word al-Mu’arras is derived from the word Ta’rees, which means arriving at a place towards the end of the night. From this meaning, the place was given this name because the Prophet ﷺ would arrive there at the last part of the night and stay there till morning. In this place, he ﷺ used to pray too. Thooal-Hulayfah is a town located about 10 kms from al-Madeenah and it is considered the Meeqaat of the residents of al-Madeenah and those who travel through it.
‘Abdullah ibn ‘Umar (may Allah be pleased with him) continues to say that whenever the Prophet ﷺ would travel to Makkah for the purpose of performing ‘Umrah or Hajj, he would pray at the Tree Mosque at Thoo al-Hulayfah. And, on his way back, he ﷺ would come to the valley of Thoo al-Hulayfah towards the end of the night. He ﷺ would pray there and spend the night there and then head towards al-Madeenah in the morning so travelers do not surprise their families of their arrival at night.
There are a number of reports that are recorded in Saheeh al-Bukhaaree on the authority of Ibn ‘Umar (may Allah be pleased with him) that specify the places at which the Prophet ﷺ prayed during his travels. It was said that none of these places and mosques are known today except the Mosque of Thoo al-Hulayfah and the mosques in al-Rawhaa’.
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1535
Narrated Saalim ibn ‘Abdullah from his father (may Allah be pleased with him): "The Prophet ﷺ said that while resting in the bottom of the valley at Mu’arras in Thoo a-Hulayfah, he ﷺ had been addressed in a dream: 'You are verily in a blessed Bat-haa’.' "
Saalim made us to dismount from our camels at the place where `Abdullah used to dismount, aiming at the place where Allah's Messenger ﷺ had rested, and it was at the same place where the Mosque was built afterwards, in the bottom of the valley in between them (the residence) and the road..

Commentary : ‘Abdullah ibn ‘Umar (may Allah be pleased with him) was so keen to know the places in which the Prophet ﷺ prayed during his travels. He (may Allah be pleased with him) would pray in these places out of his love for the Prophet ﷺ and hoping for the barakah (abundance and blessings) from these places which the Prophet ﷺ blessed by praying in them.
In this hadeeth, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) reports that in one occasion, the Prophet ﷺ had a true dream during his stay at Thoo al-Hulayfah. He ﷺ used to spend the night in the bottom of the valley at al-Mu’arras in Thoo al-Hulayfah where he would spend the night and pray. The Arabic word al-Mu’arras is derived from the word Ta’rees, which means arriving at a place towards the end of the night. From this meaning, the place was given this name because the Prophet ﷺ would arrive there at the last part of the night and stay there till morning. The place where he ﷺ used to stay, rest, and pray is near Masjid Thoo al-Hulayfah.
The angel described the land as blessed and Bat-haa’, which is a term used for every place that formed after a flood, leveled by a water stream, and containing pebbles or stones. The blessed land mentioned in the hadeeth refers to the valley of al-Aqeeq. This event took place during the journey of the Prophet ﷺ to Makkah to perform the Farewell Hajj, as mentioned in one hadeeth in Saheeh al-Bukhaaree. Thoo al-Hulayfah is a town that is about 10 KM from al-Madeenah, and it is considered the Meeqaat of the people of al-Madeenah and those who travel through it.
Then, Moosa ibn ‘Uqbah, one of the narrators of this hadeeth, stated that Saalim ibn ‘Abdullah ibn ‘Umar made him and the people with him dismount from their camels at the place where `Abdullah used to dismount, aiming at the place where Allah's Messenger ﷺ had rested and prayed. All this so he could follow the Sunnah of the Prophet ﷺ.
The Prophet ﷺ did not pray at the Mosque that was erected afterwards, but rather at the same place where the Mosque was built afterwards, as indicated by Ibn ‘Umar (may Allah be pleased with him).
Ibn ‘Umar followed the footsteps of the Prophet ﷺ, so, every time he travelled between Makkah and al-Madeenah, he would imitate the Prophet ﷺ and rest and pray in the same places where the Prophet ﷺ rested and prayed. There are many reports in Saheeh al-Bukhaaree showing how keen he was to find all the places wherein the Prophet ﷺ prayed on this route.
This hadeeth shows the virtue of the valley of al-‘Aqeeq and its abundant blessings..

1536
Narrated Safwaan ibn Ya’la: Ya'la said to 'Umar (may Allah be pleased with him), "Notify me so I can see the Prophet ﷺ when he receives revelation." While the Prophet ﷺ was at al-Ji'raanah (in the company of some of his Companions), a person came and asked, "O Allah's Messenger! What is your verdict regarding that person who assumes Ihraam for 'Umrah and is scented with perfume?" The Prophet ﷺ kept quiet for a while, and then he started to receive revelation. 'Umar beckoned Ya'la. So, he came and saw that Allah's Messenger ﷺ was shaded with a sheet. Ya'la put his head in and saw that the face of Allah's Messenger ﷺ was red, and he was breathing heavily. When the state of the Prophet ﷺ was over, he ﷺ asked, "Where is the person who asked about 'Umrah?" Then that person was brought, and the Prophet ﷺ said, "Wash the perfume off your body thrice and take off the cloak and do the same in 'Umrah as you do in Hajj."
I said to ‘Ataa’: Were the three times ordered because he ﷺ wanted to ensure it is cleaned well? He said: Yes..

Commentary : The Companions (may Allah be pleased with them) were keen to know the different conditions of the Prophet ﷺ.
In this hadeeth, the Taabi’ee, Safwaan ibn Ya’la ibn Umayyah reports that his father Ya’la ibn Umayyah (may Allah be pleased with him) asked ‘Umar ibn al-Khattaab (may Allah be pleased with him) to show him the Prophet ﷺ when he ﷺ receives revelation so that he can know what happens to the Prophet ﷺ.
One day, the Prophet ﷺ was in al-Ji’raanah, which is a place located between Makkah and al-Taa’if and considered the Meeqaat of the people of Makkah that is located about 20 km in the northeast of Makkah. While he ﷺ was there, a man asked him about the ruling of a man who has entered the state of ihram and then scented his body and clothes with perfume. The Prophet ﷺ kept quiet and did not answer him right away. Thereupon, ‘Umar (may Allah be pleased with him) signaled with his hand to Ya’la (may Allah be pleased with him) to come to see how the revelation descends upon the Prophet ﷺ. When he arrived, he saw the Prophet ﷺ having a garment over his head to shade him from the sun. He (may Allah be pleased with him) put his head in and saw the face of the Prophet ﷺ was red and his breathes are heavy and audible. After the revelation ended, he ﷺ calmed down and the condition he experienced faded away gradually. Then, he ﷺ answered the man who asked the question that he should wash the perfume off his body three times. And he ﷺ ordered him to remove his cloak, which is a long loose outer garment with wide sleeves that is worn over clothes, because it is a sewn garment, and it is scented with perfume that should be washed off too. According to another version of the hadeeth in Saheeh al-Bukhaaree, it reads: “came to him a man wearing a cloak having a trace of yellowish perfume.” The Prophet ﷺ then ordered him to do the same in ‘Umrah and Hajj i.e., that which are not allowed in Hajj and Umrah are the same.
After narrating the hadeeth, ‘Abdul Malik ibn Jurayj asked his Shaykh ‘Attaa ibn Abee Rabaah if the Prophet ﷺ ordered washing the clothes thrice out of extra cleanliness. To which, ‘Ataa conformed it.
This hadeeth teaches us that it is not allowed to wear clothes that have traces of perfume, be it in colour or smell. As for perfuming the body before entering the state of ihram, then it is allowed as proven in the authentic hadeeth in Saheeh al-Bukahaaree and Saheeh Muslim:  It is narrated on the authority of ‘Aaishah (may Allah be pleased with her) that she put some perfume on the body of the Prophet ﷺ before he has entered the state of Ihraam.”
This hadeeth shows that the person who enters the state of Ihraam should exert extra effort to ensure the perfume is removed.
It shows that the Sunnah is based on revelation just as the Quran is a revelation, and that the Sunnah may contain rulings that are not mentioned in the Quran.
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1537
Narrated Sa’eed ibn al-Jubayr that Ibn ‘Umar (may Allah be pleased with him) used to put oil on his body..

Commentary : The Companions (may Allah be pleased with them) and the Taab’ieen were so keen on following the Sunnah and learning the rites and acts of worship from the Prophet ﷺ.
In this hadeeth, Sa’eed ibn Jubayr, the known Taabi’ee, reports that ‘Abdullah ibn ‘Umar (may Allah be pleased with him) would put oil after entering the state of Ihraam for Hajj and ‘Umrah, and he would not wear perfume. According to a narration recorded in Saheeh al-Bukhaaree, Ibn ‘Umar (may Allah be pleased with him): “used to oil himself with a sort of oil that had no pleasant smell.” Ibn ‘Umar (may Allah be pleased with him) explained himself by saying: “I do not like to enter upon the state of Ihram shaking off the perfume” according to the hadeeth recorded in Saheeh al-Bukhaaree and Saheeh Muslim. He (may Allah be pleased with him) used to do it because he thought that wearing any substance of obvious pleasant smell is not allowed before and during the state of Ihraam. All the while, it is established authentic that ‘Aaishah (may Allah be pleased with her) put musk on the Prophet ﷺ before entering the state of ihram although musk is known of being the most pleasant scent of all perfumes.
This hadeeth shows that it is permissible to oil one’s hair before entering the state of Ihraam..

1538
Narrated ‘Aaishah (may Allah be pleased with her): It is as if I still see the glistening of perfume where the hair was parted on Allah's Messenger's ﷺ head while being in the state of Ihraam..

Commentary : The Prophet ﷺ clarified all the rulings and etiquettes of Hajj and ‘Umrah in words and actions and the Companions (may Allah be pleased with them) transmitted to us all what they heard and observed from him ﷺ.
The Prophet ﷺ loved pleasant scents and perfumes so much such that he ﷺ liked to wear so much perfume all the time. It was one of the few worldly pleasures that were made close to his heart.
In this hadeeth, ‘Aaishah (may Allah be pleased with her) reports how she envisioned the Prophet ﷺ and his actions so much such that it is as if she could see the traces and glistening of the perfume he had on the sides of his head when he was in state of Ihraam. It is reported in Saheeh al-Bukhaaree and Saheeh Muslim that the Prophet ﷺ would wear the best perfume he would have, which indicates that the Prophet ﷺ used to put as much perfume as possible only before wearing the clothes of ihram, entering the state of Ihraam, and reciting the talbiyah.
This hadeeth shows that it is permissible to wear perfume before entering the state of Ihraam..

1539
Narrated ‘Aaishah (may Allah be pleased with her) – the wife of the Prophet ﷺ:  I used to scent Allah's Messenger ﷺ when he wanted to assume Ihraam and also on finishing Ihraam before the circumambulation around the Ka`bah..

Commentary : The Prophet ﷺ clarified all the rulings and etiquettes of Hajj and ‘Umrah in words and actions, and the Companions (may Allah be pleased with them) transmitted to us all what they heard and observed from him ﷺ.
In this hadeeth, ‘Aaishah (may Allah be pleased with her) reports that she used to perfume Allah’s Messenger ﷺ with a pleasant scent before he ﷺ would enter the state of Ihraam for Hajj or ‘Umrah, and after the first stage of exiting Ihraam in Hajj, after stoning Jamrat al-‘Aqabah, and shaving the head and before the farewell tawaaf. This is because after the first stage of exiting Hajj, all that was not allowed during the state of Ihraam becomes allowed except intercourse. This is noted in the narration recorded in Sunan al-Nisaa’iee, which reads: “"I put perfume on the Messenger of Allah for his Ihram when he entered Ihram, and for his exiting Ihram when he had stoned Jamrat Al-‘Aqabah, before he circumambulated the House.'' There is nothing wrong with wearing perfume at that point of time since what is required is not to wear perfume during the state of Ihraam.
This hadeeth shows that it is permissible to wear perfume before assuming the state of Ihraam and after exiting Ihraam.
It shows how the wife looks after her husband and scents him.
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1540
Narrated Saalim from his father (may Allah be pleased with him): "I saw the Messenger of Allah ﷺ raising his voice in the Talbiyah with his hair matted.”.

Commentary : The Prophet ﷺ clarified all the rulings and etiquettes of Hajj and ‘Umrah in words and actions, and the Companions (may Allah be pleased with them) transmitted to us all what they heard and observed from him ﷺ.
In this hadeeth, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) reports that he saw the Prophet ﷺ raising his voice in the words of Talbiyah, saying: “Labbayka Allahumma Labayk, Labbayaka Laa Shareeka Laka Labbayk, Inna al-Hamda wal Ni’mata Laka wal Mulk, Laa Shareeka Lak,” with his hair stuck together. The term used to describe the condition of Allah’s Messenger hair is talbeed, which means, braiding the hair then sticking the hair together with gum and the like, which holds the hair together and keeps it from getting dirty or dusty and keep it away from lice, which is needed while being in the state of Ihraam. The talbeed of hair takes place after taking the bath and before wearing the clothes of Ihraam.
This hadeeth highlights the importance of beauty and cleanliness in Islam.
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344
Yazid in Abdullah ibn Ash-Shekhir said, "The Messenger of Allah (ﷺ) used to abrogate some of his sayings by others, just as the Quran abrogates its verses by others.".

Commentary : Islamic legislation is always in harmony with the nation, especially those who lived and grew up during the pre-Islam period. Out of establishing the principle of graduation, it sometimes abrogates some established rules. In this hadith, Abdullah ibn Ash-Shekhir, one of Basra scholars, confirmed this principle with relating to the Prophet's Sunnah. It was legislated at the beginning that ablution was sufficient for a Muslim who had intercourse with his wife without ejaculation, as in the two Sahihs that Ubayy ibn Ka’b said, "I asked the Messenger of Allah (ﷺ) about a man who had intercourse with his wife but left her before orgasm. He said, 'He should wash what he had (on his body) from his wife (her discharge), perform ablution, and offer prayer.'" Later, it was abrogated and established that bathing is obligatory after intercourse, whether or not, a person ejaculates. The Prophet (ﷺ) said, "If he sits between her four limbs, bathing is obligatory.” (Bukhari & Muslim) As for the Quran, it was, at the beginning, established that a woman is confined to her home as a punishment if she commits adultery. Allah, the Almighty, says, "And those of your women who commit illegal sexual intercourse, take the evidence of four witnesses from amongst you against them; and if they testify, confine them (i.e. women) to houses until death comes to them or Allah ordains for them some (other) way." (An-Nisa) It was later abrogated by the verse, "The fornicatress and the fornicator, flog each of them with a hundred stripes." (An-Nur: 2) Also, the Prophet (ﷺ) clarified this rule and said, "Learn from me. Allah has ordained for them another way. A virgin is punished with one hundred lashes and exiled for one year. A Thayyib (divorcee or widow) is punished with one hundred lashes and stoning.” (Narrated by Muslim) Finally, this hadith shows the interest of the Companions' students to study the Prophetic Sunnah, including the cases of abrogation..

349
Abu Musa said, “Some of Al-Ansar (Helpers) and some of Muhajeroun (Immigrants) had different opinions about bathing after intercourse. The Ansar said, ‘It was only obligatory due to ejaculation,’ but the Muhajeroun said, ‘It was obligatory after intercourse (whether or not he ejaculated).’” Abu Musa said to them, “I will provide you with the solution. I got up and asked Aisha to come in and I was given permission. I said to her, ‘O Mother, or Mother of the Believers, I want to ask you about something but I feel shy.’ She said, ‘Do not feel shy of asking me about something which you can ask your mother who gave you birth, for I am too your mother.’ I asked her, ‘What makes bathing obligatory?’ She replied, ‘You have asked the well-informed one! The Messenger of Allah (ﷺ) said, ‘If he sits between her four limbs (the woman) and the circumcision touches the circumcision, bathing is obligatory.’”.

Commentary : In this hadith, Abu Musa Al-Ash’ary said that some of Al-Ansar and some of Muhajeroun discussed the matter of bathing after intercourse. The Ansar confirmed that it was only obligatory due to ejaculation while the Muhajeroun confirmed that it was obligatory after intercourse, whether or not, he ejaculated. Abu Musa promised to provide them with the right solution. He went to Aisha, the Mother of the believers, passionately addressed her by her nickname of maternity, and modestly asked her about her opinion. She answered, "Do not feel shy of asking me about something which you can ask your mother who gave you birth, for I am too your mother," for Allah said in the Quran, "The Prophet is closer to the believers than their own selves, and his wives are their (believers’) mothers.” (Al-Ahzab: 6). When he asked her about what made bathing obligatory, she answered, "You have asked the well-informed one." She narrated that the Prophet (ﷺ) said, "If he sits between her four limbs (the woman) and the circumcision touches the circumcision, bathing is obligatory." He means that if a man sits between his wife's hands and legs and his penis penetrates her vagina, bathing is obligatory for both, whether or not, he ejaculates, as in Sahih Muslim that Abu Hurairah narrated that the Prophet (ﷺ) added, "Even if he does not ejaculate.” Finally, this hadith contains the following benefits: (1) It clarifies how the Companions are keen on discussing and learning to get the truth, (2) It shows their morals and appreciation of Aisha’s position and knowledge, for they were keen on learning from her, and (3) It confirms the obligation of bathing when a man's and woman's circumcisions touch..

350
Aisha, the Prophet's wife, narrated, "A man asked the Messenger of Allah ﷺ about one who has sexual intercourse with his wife but does not ejaculate due to listlessness. Is bathing obligatory for him?" He answered while Aisha was sitting by him, "I and she do it and then take a bath.".

Commentary : Purity is believers' symbol so the Prophet (ﷺ) used to teach his companions the rules of purification and they used to ask him about anything they did not understand. In this hadith, Aisha narrated that a man asked the Prophet (ﷺ) about the Islamic point of view if a man had intercourse with his wife but he did not ejaculate due to listlessness. The Prophet (ﷺ) answered him while his wife Aisha was sitting, “I and she are doing so then we take a bath." He wanted to clarify that bathing was obligatory after intercourse even if there was no ejaculation. In the two Sahihs, Abu Hurairah narrated that the Prophet (ﷺ) said, "If he sits between her four limbs and the circumcision touches the circumcision, bathing is obligatory.” In Muslim's narration, he added, "Even if he does not ejaculate.".

352
Abdullah ibn Ibrahim ibn Qarez narrated that he found Abu Hurairah performing ablution above the mosque and saying, "I am performing ablution, for I ate pieces of cheese. I heard the Messenger of Allah ﷺ saying, 'Perform ablution due to eating something cooked by fire.'".

Commentary : Islam legislates rules that suit the Muslim nation so it may gradually legislate some rules or even abrogate them later. The above-mentioned concept is one of the goals of abrogation in Islam. In this hadith, Abu Hurairah said that he once performed ablution because he ate pieces of cheese that were cooked by fire, for he heard the Prophet saying, “Perform ablution due to eating something cooked by fire." The Prophetic command to perform ablution due to eating something cooked by fire was later abrogated. Imam Abu Daoud reported that Jaber ibn Abdullah said, “The last of the two matters that the Messenger of Allah (ﷺ) used to do was to leave off ablution due to eating something cooked by fire." In the two Sahihs, Abdullah ibn Abbas narrated that the Prophet (ﷺ) ate meat and then prayed without performing ablution or touching water. Finally, this hadith confirms that a scholar should explain the reason for his actions if he thinks that people may blame him..

353
Saeed ibn Khaled ibn Amr ibn Uthman reported that he asked Urwa ibn Az-Zubeir about performing ablution due to eating what was cooked by fire. Urwa answered, "I heard Aisha, the Prophet's wife, said, 'The Messenger of Allah ﷺ said, 'Perform ablution due to eating what is cooked by fire.'".

Commentary : The Prophet (ﷺ) was keen to teach his companions the invalidators of ablution, especially things that may have produced unpleasant smell such as foods cooked by fire. It may be fragrant or rich. As a result, a Muslim may need to perform ablution accordingly. In this hadith, Saeed ibn Khaled ibn Amr ibn Uthman asked Urwa ibn Az-Zubeir about performing ablution due to eating what was cooked by fire. Urwa answered, "I heard Aisha, the Prophet's wife, said, 'The Messenger of Allah (ﷺ) said, 'Perform ablution due to eating what is cooked by fire.'" This hadith may mean either: (1) To perform Ablution after eating something cooked by fire, or (2) To wash our mouths and hands after eating something cooked by fire. There are other Prophetic hadiths that confirmed that there was no need to perform ablution after eating something cooked by fire. In the two Sahih books, Ibn Abbas narrated that the Prophet (ﷺ) ate a sheep's shoulder then prayed without repeating his ablution. In Sunan Abu Dawud and Sunan An-Nasa'i, Jaber said, "The last of the two matters that the Messenger of Allah (ﷺ) used to do was to leave off ablution due to eating something cooked by fire." Additionally, it was authentically narrated that the Prophet's command was abrogated and his last teaching before his death in this case was to leave off ablution due to eating something cooked by fire..

357
Abu Rafe', the Prophet's servant, said, "I testify that I used to roast the goat's abdomen for the Messenger of Allah ﷺ then he prayed without repeating his ablutions.".

Commentary : The Islamic legislation is always in harmony with the Islamic nation. To establish this principle, Islamic law was graduating in some aspects till it confirmed the last legislations. As a result, some Islamic established aspects were abrogated by either Quranic verses or Prophetic statements. In this hadith, Abu Rafe', the Prophet's servant, narrated that he used to roast the goat's abdomen, including liver, spleen, heart, and Intestines for the Prophet (ﷺ) then the Prophet (ﷺ) prayed without repeating his ablution. This confirmed that a Muslim is not required to perform or repeat his ablution after eating something cooked by fire. As for the other hadith that commanded Muslims to perform or repeat ablution after eating something cooked by fire, it was abrogated by this hadith narrated by Abu Rafe'. In Sunan Abu Daoud and Sunan An-Nasa’i, Jaber ibn Abdullah narrated, "The last of the two matters that the Messenger of Allah (ﷺ) used to do was to leave off ablution due to eating something cooked by fire." Finally, this hadith refers that Islamic law always makes it easy for people about the aspect of performing ablution after eating..

359
Ibn Abbas narrated that the Messenger of Allah ﷺ dressed and went out for prayer. Afterward, he was given bread and meat as a gift. He took three morsels then led people in prayer, without touching water." In another narration, Abdullah ibn Abbas saw Prophet did that and said, "... then pray" not "led people in prayer.".

Commentary : Purity is believers’ symbol that Islam encourages. As a result, the Prophet (ﷺ) used to teach his companions the rules of purification, especially when ablution is obligatory, recommended, or even unnecessary. In this hadith, Abdullah ibn Abbas narrated that one day the Prophet (ﷺ) dressed and then went out to pray in his mosque. Afterward, he was given bread and meat as a gift, which were cooked by fire. He took three morsels and then led people in prayer, without touching water. This indicates that it is not obligatory to perform ablution due to eating something cooked by fire. This hadith and others abrogate the hadiths that mentioned the command to perform ablution due to eating something cooked by fire. Abu Daoud and An-Nasa'i reported that Jaber ibn Abdullah said, "The last of the two matters that the Messenger of Allah (ﷺ) used to do was to leave off ablution due to eating something cooked by fire.” The hadith of Abdullah ibn Abbas contains the following benefits: (1) The Prophet's acceptance of gifts to make its owner happy, and (2) Islamic law's ease of the matters of purification after eating..

360
Jaber ibn Samura reported that a man asked the Messenger of Allah ﷺ, "Should I perform ablution due to eating sheep's flesh?" The Messenger of Allah ﷺ answered, "Perform ablution if you wish, and if you wish, do not perform it." The man asked, "Should I perform ablution due to eating camel's flesh?" The Messenger of Allah ﷺ answered, "Yes, perform ablution due to eating camel's flesh." He (again) asked, "May I pray in the sheepfolds?" The Messenger of Allah ﷺ answered, "Yes." Then he asked, "May I pray where camels lie down?" The Messenger of Allah ﷺ answered, "No.".

Commentary : Purity and prayer are believers' symbols, so Islam encourages Muslims to perform acts of worship in appropriate places and times, which the Prophet used to teach his companions. In this hadith, Jaber ibn Samura narrated that a man asked the Prophet about: (1) Performing ablution due to eating sheep’s meat, and (2) Praying in sheepfolds. The Prophet answered that it is optional to perform ablution and confirmed that it is permissible to pray in sheep's shelters. Imam Abu Daoud narrated in his Sunan that the Prophet "was asked about praying in sheepfolds, so he answered, 'Pray in them, for it has a blessing.'" Sheep are calm animals with kindness and little movements. The same man also asked the Prophet about: (1) Performing ablution due to eating its meat, and (2) Praying in camel's folds. The Prophet replied that it was necessary for a Muslim to perform ablution due to eating camel's meat. Also, he forbade us from praying in their folds. As for the cause of this prohibition, scholars mentioned the following potential reasons: (1) A camel sometimes has a sudden strong behavior so it may hurt, confuse, or interrupt the praying one, so he is being afraid that it may trample and kill him, and (2) Camels' folds are full of filths and contain deeply terrible smell. Imam Abu Daoud narrated in his Sunan that the Prophet said, "Do not pray in camels' folds, for they are the places of devils." So, devils are whispering to the praying ones in these folds. Anyway, a Muslim should avoid praying in these folds whether or not he knows the reason for this prohibition..

366
Abulkhair said, "I saw Ibn Wa'la As-Saba'i wearing fur and touched it. He said, 'Why did you touch it? I asked Ibn 'Abbas, 'We live in the western regions with Berbers and Magus who bring with them rams they slaughtered, but we do not eat what they slaughtered. Also, they bring waterskin full of fat.' Thereupon Ibn 'Abbas said, 'We asked the Messenger of Allah (ﷺ) about that so he said, 'Tanning makes it pure.'".

Commentary : Allah, the Almighty, forbade Muslims to eat dead animals, but He allowed to use their skins if they were purified by tanning. In this hadith, AbulKhair Marthad ibn Abdullah Al-Yazany saw Abderrhman ibn Wa`la As-Saba'i wearing fur, which is like a robe padded with animal skin, so he touched and wondered about it. He thought it was forbidden. Ibn Wa`la got the point and told him that he related the whole story to Abdullah ibn Abbas. He said that he lived in the western regions with Barbarians, who were like Bedouins in cruelty and harshness, and Magus, Fire worshippers. They brought rams they slaughtered in a way that contradicted the Islamic way, but Abderrahman did not eat them, for they were not among the People of the Book whose sacrifices were permissible in Islam. They also brought waterskin full of fat and melted tallow. They were vessels made of skins of the slaughtered animals. He wanted to ask Abdullah ibn Abbas about the Islamic perspective on: (1) The skins made of dead animals, (2) The skin on which the name of Allah was not mentioned, or (3) The skin whose animal was slaughtered by someone who did not mention the name of Allah upon it. He wanted to ask him if it was permissible to use it for drinking or putting meat fat. Ibn Abbas confirmed that the Companions asked the Prophet (ﷺ) about that who told them that the skin of a dead animal was purified by tanning. Tanning is to remove anything after the skinning process so it does not contradict salt or preservatives. Afterward, it is permissible to eat, drink, and use it in all allowable ways. Finally, this hadith contains the following benefits: (1) It confirms the permissibility to use the skin of a dead animal, and (2) It clarifies how the Islamic legislation makes it easier for people to benefit from their properties..

370
Abdullah ibn Omar narrated that a man passed by and greeted the Messenger of Allah ﷺ while he was urinating, but the Prophet ﷺ did not respond to his salutation.".

Commentary : Since returning one’s greeting involves mentioning Allah, this mentioning has to be voided while answering the call of nature. Abdullah ibn Omar narrated that a man passed by and greeted the Prophet (ﷺ) while he was urinating, but the Prophet (ﷺ) did not return his greeting. It was as if he disliked mentioning Allah in that state of exposed private parts and lack of purity. In Sunan Abu Daoud, Al-Muhajer ibn Qunfudh narrated, "He came to the Prophet (ﷺ) while he was urinating. He greeted him but the Prophet did not return his greeting until he performed ablution. He then apologized to him and said, "I disliked mentioning Allah, the Almighty, except in the state of purification." This is evidence that the word "salam" (peace) that people use in greeting one another is one of Allah's names. Finally, this hadith contains the following benefits: (1) It urges Muslims to maintain their purity while mentioning Allah which has a high virtue, and (2) It confirms that it is better to refrain from mentioning Allah while being in inappropriate states like urinating and the like..

373
Aisha, Mother of the Believers, said, "The Prophet ﷺ used to remember Allah in all of his affairs.".

Commentary : Allah said, "O you who have believed, remember Allah with much remembrance." (Al-Ahzab: 41) Remembering Allah may be with one's heart or tongue. The Prophet (ﷺ) had an abundant share of these two types. He used to frequently remember Allah more than anyone else. In this hadith, Aisha, the Mother of the Believers, narrated that the Prophet (ﷺ) used to remember Allah in all his affairs, except during cases in which a Muslim was forbidden from remembering Him as during intercourse, answering the call of nature, etc. He was deeply keen to remember, glorify, and praise Allah. He taught us the best formulas that had great rewards whether or not they were confined to specific times or numbers. Her words, "in all of his affairs" confirmed that remembering Allah was not confined to a specific form as in prayer, circumambulation, or reciting the Quran, for which a Muslim should perform ablution ahead. She meant that he used to remember Allah, the Almighty, whether or not he performed ablution or bathing after intercourse, whether he was standing, sitting, lying down, or walking..

374
Ibn Abbas narrated, "We were with the Messenger of Allah ﷺ and he had come out of the privy (answering the call of nature). Food was presented to him. It was said to him (by the Companions around him), 'Will not you perform ablution?' Upon this, he said, 'Why? Will I pray so I have to perform ablution?.

Commentary : Ablution is a prerequisite to the validity of prayer. A prayer is not accepted without ablution. However, performing ablution after relieving oneself is recommended. The Prophet (ﷺ) used to teach his nation the obligatory and recommended acts and did not always command them to perform recommended acts, but he may have sometimes abandoned them to confirm that it is legitimate to abandon them. In the past, people originally used to call the safe and spacious place in deserts in which they relieved themselves "gha'et." Afterward, they used this word to refer to excrement, for they hated to call it by its real name. In this hadith, Abdullah ibn Abbas narrated that when the Prophet (ﷺ) began to eat from a food provided to him after he came back from privy, his companions reminded him that he did not perform ablution after relieving himself. He answered in denial, “Why? Will I pray so I have to perform ablution?" He confirmed that it was not obligatory for a person to perform ablution after answering the call of nature. Finally, this hadith shows that it is only Islamic law that clarifies the cases in which the ablution is invalid or obligatory..

376
Anas ibn Malek said, "The Prophet's companions used to doze off then offer prayer without repeating ablutions.".

Commentary : Ablution is a prerequisite to prayer, so it is not accepted without ablution. Therefore, Islamic law detailed the matters invalidating ablution. This hadith indicates the lawfulness of sleeping before prayer as long as one keeps his state of ablution. Anas ibn Malik said, "The Prophet's companions (ﷺ) used to doze off then offer prayer without repeating ablution." They used to do so in the presence of the Prophet (ﷺ) who did not decline their behavior. In a narration of Abu Daoud, Anas said, "until their heads lowered down." This means that their heads lowered down due to dozing while they were waiting for prayer. His saying, "... without repeating ablution." is a confirmation that they did not repeat their ablution, for while they were dozing, they were aware of what was around them. They did not sleep deeply, which invalidates ablution, unlike the heavy sleeping that, of course, invalidates ablution due to the lack of awareness..

379
Abu Mahthourah narrated that the Prophet ﷺ taught him this call to prayer, "Allah is the Greatest, Allah is the Greatest. I testify that there is no god but Allah, I testify that there is no god but Allah. I testify that Muhammad is the Messenger of Allah, I testify that Muhammad is the Messenger of Allah." Then, he should repeat, "I testify that there is no god but Allah, I testify that there is no god but Allah. I testify that Muhammad is the Messenger of Allah, I testify that Muhammad is the Messenger of Allah. Come to the prayer (twice). Come to success (twice)." Ishaq added, "Allah is the Greatest, Allah is the Greatest. There is no god but Allah.".

Commentary : The azan is to inform people about prayer time. Its words combine the Islamic doctrine of monotheism. In this hadith, Abu Mahthura narrated the words of the call to prayer as the Prophet (ﷺ) taught him when being appointed as a governor of Mecca in the eighth year after the Battle of Hunein. Although being concise, “Allah is the greatest" refers to His perfection and negates any meaning that may contradict so. It may mean that Allah is too great that we can realize His greatness. The testimony of faith has two parts. The first one is to prove monotheism, mean that no god worthy of worship except Allah, and negate its opposite of having any partnership. It is the testimony that has precedence and priority over any other issue in Islam. The other part is to declare and prove the message of Prophet Muhammad (ﷺ), which directly comes after the testimony of Allah’s oneness. Afterward, the caller urges Muslims twice to come to perform prayer, which mentioned after proving the Prophet's message, for we know the obligation of prayer from the Prophet’s teachings, not due to human realization. Then, the caller commands Muslims twice to come to success, victory, and permanent bliss, which reminds them of the events of the hereafter like resurrection and reckoning. In Abu Daoud's narration, the Prophet (ﷺ) said, "If it is Dawn (Fajr) prayer, you should say, 'Prayer is better than sleeping, prayer is better than sleeping.'" At the end, he concluded the call with, "Allah is the Greatest" twice then said, "There is no god but Allah." In narrations in Sunan Abu Daoud and An-Nasa'i, he mentioned "Allah is the Greatest" four times in the beginning. The words of the call to prayer are repeated more than once to make sure that lots of people know about the prayer time. Finally, this hadith contains the following benefits: (1) It clarifies some of prayer call's formula, and (2) The virtue of the companion Abu Mahthura, for the Prophet (ﷺ) taught him the call words himself..

381
Aisha narrated, "Ibn Um Maktoum used to pronounce adhan at the Messenger's behest ﷺ while he was blind.".

Commentary : The job of a caller to prayer is to raise his voice loudly with the words of the prayer call to inform people about the prayer time. A blind person can do so if he has someone telling him about the its time. In this hadith, Aisha, the Mother of the Believers, narrated that Abdullah ibn Umm Maktoum, his name is Abdullah ibn Qais ibn Za'ida Al-Qurashi and he is the cousin of Khadija, the Mother of the Believers, was a blind man whose job was to call people to prayer. The Prophet (ﷺ) assigned Bilal ibn Rabah to call to prayer along with Abdullah for the following cause. When the Companions secluded and prayed at night in Ramadan in the Prophetic mosque, they were surprised by the call to Fajr (Dawn) prayer before taking a rest and having suhour meal as a preparation to fast. Some may have dozed off before bathing due to intercourse. As a result, the Prophet (ﷺ) decided that Bilal called to Fajr prayer before its time to alert those praying or sleeping. At Fajr time, Bilal descended from the place of call then Abdullah ascended to call to prayer so that people refrained from eating suhour and prepared themselves for Fajr prayer. This is explained by the narration of the two Sahihs in which Abdullah ibn Omar narrated that the Prophet (ﷺ) said, "Verily, Bilal calls to prayer at night, so you can keep eating (suhour) and drinking until Ibn Um Maktoum calls." Finally, this hadith contains the following benefits: (1) A blind man’s call to prayer is valid on condition that he has someone telling him about its time, (2) It confirms the legitimacy of a man’s lineage to his mother as long as it becomes famous and there is a need for it, (3) It refers to the legitimacy of describing a person with a flaw for the purpose of definition or other benefits, not to belittle him, and (4) It shows the legitimacy of appointing two callers to prayer in one mosque..