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| 2 Hadiths

Hadith
1730
Narrated Mu’aawiyyah (may Allah be pleased with him): I cut short the hair of Allah's Messenger ﷺ with a sharp-edged arrow..

Commentary : The Messenger of Allah ﷺhas clarified the rituals of Hajj and ‘Umrah with his sayings and doings, and thereafter, the Companions (may Allah be pleased with them) transmitted them in full detail, to the point that people are clearly aware of their worship.
In this hadeeth, Mu’aawiyah ibn Aboo Sufyaan (may Allah be pleased with him) reports that he shortened the hair of the Messenger of Allah ﷺ.Perhaps, that may be during his exiting the Ihraam of the ‘Umrah of al-Ji’irraanah, which the Messenger of Allah ﷺperformed it when he conquered Makkah. It was called with that name because the Prophet ﷺentered Makkah at night and he performed the rites of ‘Umrah. Then, he left it at night and spent the night at al-Ji’irraanah, until he witnessed the morning there and until the sun of the next day inclined. Then, he ﷺheaded to Al-Madeenah. This happened in the eighth year of the Hijrah. He shortened his hair using Mishqas (sharp-edged arrow), which is the long and tall part of an arrow. This shows us that it is permissible to suffice with shortening the hair, even when shaving the head is better, which is applicable to both the Hajji and the ‘Umrah. Except that it is better for the one performing the Tamattu’-kind of Hajj to shorten the hair for the ‘Umrah and to shave it completely for the Hajj, so that shaving the head happens in the most perfect act of both acts of worship. 
Shaving the head is prescribed only for men while women are ordered to cut from their hair, so they exit their Ihraam. The acts of shaving and cutting the hair are from the rites of Hajj with which the pilgrim exits his Ihraam. It takes place after throwing the Jamrah of ‘Aqabah, after slaughtering his Hady, if he had it, and before the Tawaaf of Ifaadah. It takes place in ‘Umrah after completing the ritual walking between al-Safaa and al-Marwah.
This hadeeth highlights the legality of shortening the hair when exiting from the rites of Hajj and ‘Umrah..

1731
Narrated Ibn ‘Abbaas (may Allah be pleased with him): When the Prophet ﷺ came to Makkah, he ordered his Companions to perform Tawaaf around the Ka’bah and between Al-Safaa and Al-Marwah, to finish their Ihraam and get their hair shaved off or cut short.
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Commentary : The Hajj is the fifth pillar of Islam, and the Messenger of Allah ﷺexplained its rituals with his words and actions, and the honourable Companions (may Allah be pleased with them) transmitted them to us.
In this hadeeth, ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him)reports that when the Prophet ﷺarrived at Makkah with the intention to perform the Farewell Hajj in the tenth year of the Hijrah, he commanded his Companions (may Allah be pleased with them) who did not bring the sacrificial animals with them to Makkah from outside the boundaries (Meeqaat) or from their own hometowns – just as what the Messenger of Allah ﷺdid – to perform the rites of ‘Umrah. He ﷺordered them to perform seven rounds of Tawaaf aaround the Ka’bah, do the ritual walking between the Safaa and Marwah, and then either get their heads shaved or shorten their hair. Thereby, they can exit from their Ihraam and wait until it is the time of Hajj [known as the Tamattu’-form of Hajj]. So, on the Day of Tarwiyah, they should assume the Ihraam for Hajj from their respective places and perform the rites of Hajj. The best option for one performing Tamattu’ is to shorten his hair to exit the Ihraam for ‘Umrah and to shave his head to exit his Ihraam for Hajj, in order to allow shaving the head to happen in the most complete act of the two acts of worship.
The Messenger of Allah ﷺdid not perform this kind of Hajj, rather he performed the Qiraan-kind of Hajj by inserting the ‘Umrah into the Hajj. This was by performing the Tawaaf of the House on his first arrival and performing the ritual walking between the Safaa and Marwah. He remained in his Ihraam until he slaughtered the sacrificial animals after completing his Hajj. That is because he took the sacrificial animals along with him from Thoo al-Hulayfah.
This hadeeth shows that pilgrims who do not bring along with them Hady are prescribed to perform Hajj al-Tamattu’..

1732
Narrated Nafi' that Ibn 'Umar (may Allah be pleased with him) performed only one Tawaaf. He would take an afternoon nap and then return to Mina. That was on the day of Nahr (slaughtering)..

Commentary : Hajj is the fifth pillar of Islam, which the Messenger of Allah ﷺhas explained its rites by his statements and actions. His honourable Companions (may Allah be pleased with them) transmitted them to us just as they learned them directly from the Prophet ﷺ.
In this hadeeth Naafi’, the freed slave of Ibn ‘Umar reports that ‘Abdullah ibn ‘Umar (may Allah be pleased with him) used to perform Tawaaf once, that is, Tawaaf al-Ifaadah. It is also known as Tawaaf al-Ziyaarah (Tawaaf of Visit) because the pilgrim comes from Minaa to visit the Sacred House and he does not reside in Makkah. Instead, he returns to spend the night at Minaa – on the Day of Sacrifice (Day of Nahr), the tenth day of Thoo al-Hijjah, then he has a siesta in Makkah. The siesta here means to have some rest during the midday, even if is not accompanied by sleep. Then, he again returns to Minaa at the time of Thuhr, because the daylight hours were long. Minaa is a valley near the Sanctuary of Makkah wherein the pilgrims halt to spend the night there on the Day of Tarwiyah and the days of Tashreeq and perform the rite of throwing the pebbles.
It is reported on the authority of Ibn ‘Umar (may Allah be pleased with him) that the Messenger of Allah ﷺleft [for Makkah] on the Day of Sacrifice and then he returned and performed Thuhr at Minaa. [Saheeh Muslim]. Ibn ‘Umar (may Allah be pleased with him) would wait through having a siesta for the time in which the Prophet ﷺreturned to Minaa. That was because ibn ‘Umar (may Allah be pleased with him) was very keen to follow the Prophet ﷺin all his actions both on journeys and at home.
This hadeeth highlights the legality of performing Tawaaf al-Ifaadah on the Day of Sacrifice during the daytime..

1733
Narrated ‘Aaishah (may Allah be pleased with her): We performed Hajj with the Prophet ﷺ and performed Tawaaf-al-Ifaadah on the Day of Nahr (slaughtering). Safiyyah got her menses and the Prophet ﷺdesired from her what a husband desires from his wife. I said to him, "O Allah's Messenger! She is having her menses." He said, " Is she going to stop us [from travelling]?" We informed him that she had performed Tawaaf-al-Ifaadah on the Day of Nahr. He said, "(Then you can) depart."
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Commentary : Tawaaf al-Ifaadah is a pillar among the pillars of Islam and being pure is a precondition for the validity of Tawaaf.  When a woman menstruates before performing Tawaaf al-Ifaadah, then she should not leave until she has attained purity, thereafter, she should perform Tawaaf al-Ifaadah. This is different from Tawaaf al-Widaa’ (the Farewell Tawaaf), which drops from her, just as this hadeeth clarifies.
In this hadeeth, the Mother of Believers ‘Aaishah (may Allah be pleased with her) narrates that when the Companions (may Allah be pleased with them) performed the Farewell Hajj with the Prophet ﷺ, they performed Tawaaf al-Ifaadah on the Day of Sacrifice, that is on the tenth day of Thoo al-Hijjah. Then, the Mother of the Believers, Safiyyah bint Huyayy (may Allah be pleased with her) menstruated after performing Tawaaf al-Ifaadah. The Prophet ﷺdesired from her what a husband desires from his wife. This is an allusion to the intention of performing sexual intercourse. This happened when his wives sought permission from him concerning the performance of Tawaaf al-Ifaadah and he ﷺhad given them the permission. He thought that she had already performed the Tawaaf with them and had exited the second time, which makes it permissible thereafter for a man to come to his wife. When he was told that she was menstruating, he thought that she might have started menstruating before that to the extent that he refused her to perform Tawaaf al-Ifaadah in that account. Hence, the Prophet ﷺinquired concerning that saying, “Is she going to stop us [from travelling]?” Meaning: Are we going to be forced to stay behind until she attains the purity and performs Tawaaf al-Ifaadah? He was told, “Safiyyah (may Allah be pleased with her) has already performed Tawaaf al-Ifaadah,” or that ‘Aaishah notified him that she had already performed the Tawaaf with them. When he came to know about that, the concern that he had of staying behind and waiting until she attains purity and performs Tawaaf al-Ifaadah ceased to exist. He ﷺthen permitted them to travel and allowed Safiyyah (may Allah be pleased with her) to forgo Tawaaf al-Wadaa’..

1737
Narrated ‘Issaa ibn Talhah: ‘Abdullah ibn ‘Amr in al-‘Aas (may Allah be pleased with him) informed him that he witnessed the Prophet ﷺ when he was delivering the sermon on the Day of Nahr. He (may Allah be pleased with him) added: A man stood up and said, "I thought that such and such was to be done before such and such. I got my hair shaved before slaughtering." (Another said), "I slaughtered the Hady before throwing the pebbles." The people asked about many similar things, and the Prophet ﷺ responded to them by saying, "Do it (now) and there is no harm in all these cases." Whenever the Prophet ﷺ was asked about anything on that day, he replied, "Do it and there is no burden upon you."
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Commentary : The Companions (may Allah be pleased with them) accompanied the Messenger of Allah ﷺin the Farewell Pilgrimage, and they learned the rituals of Hajj directly from him ﷺ, as prescribed by his words and actions. They ensured to ask him ﷺabout all that they did not know and request clarification on whatever they found problematic.
In this hadeeth, ‘Abdullah ibn ‘Amr ibn al-‘Aas (may Allah be pleased with him) reports that he was with the Prophet ﷺand saw him on the Farewell Hajj in the tenth year of the Hijrah. He explained that the Prophet ﷺstood delivering the sermon on his she-camel at Jamrah in Minaa after the midday of the Day of Sacrifice. So, the pilgrims approached him asking him about the rulings of certain things that they needed to know regarding the actions and rites of Hajj. Some people asked him about the ruling of bringing forward some of the acts of Hajj on this day before others. One man asked him about his situation where he was unmindful and forgot, hence, ended up going against the chronological order of the rites. So, he shaved his head, before slaughtering. Another person inquired about his case as he slaughtered the sacrificial animal before throwing the pebbles at Jamarah al-‘Aqabah. The Prophet ﷺresponded to both of them by saying, “Do it and there is no burden upon you,” meaning: there is no sin or penalty upon you. On that day, he ﷺwas not asked about anything that was brought forward whereas it should have been delayed or anything that was delayed while it should have been brought forward among the rites of that day, but he replied to the inquirer saying:  Do it and it is sufficient what you have already done and there is no problem for you in bringing it forward or delaying it.
This hadeeth shows that one should ask a scholar in all his conditions, even if he is busy, riding, walking, or standing.
It highlights the easement of Islamic law concerning the order and arrangement of the acts of Hajj on the Day of Sacrifice.
It teaches us that a Muslim should learn the rulings of his religion by asking the people of knowledge, and he should not do an action unless he is aware of its ruling..

1746
Narrated Wabarah: I asked Ibn `Umar (may Allah be pleased with him), "When should I throw the pebbles?" He replied, "When your leader does that." I asked him again the same question. He replied, "We used to wait till the sun declined and then we would do the rite of throwing pebbles.
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Commentary : Hajj is the fifth pillar of Islam, which the Messenger of Allah ﷺhas explained its rites by his statements and actions. His honourable Companions (may Allah be pleased with them) transmitted them to us just as they learned them directly from the Prophet ﷺ.
In this hadeeth, Wabarah ibn ‘Abd al-Rahmaan al-Misally reports that he asked ‘Abdullah ibn ‘Umar ibn al-Khattaab (may Allah be pleased with him) concerning the time for the stoning of the pebbles during the days of Tashreeq, namely the eleventh, twelfth, and thirteenth of Thoo al-Hijjah. The pilgrim should start with the First Jamrah, the Second Jamrah, and then the Jamrah of al-‘Aqabah. His answer was that one should do it when the leader of Hajj starts throwing the pebbles. That was because he feared that people would oppose him and that would lead to a fitnah, although the matter is open and flexible. It is possible that he feared upon him that if he opposed the leader, then he would be subjected to harm from him. When he repeated the inquiry upon him, then it was not possible for him to conceal, he informed him of what they used to do in the night of the Prophet ﷺ. He informed him that they would lie in wait and wait for the midday and start stoning after the midday, that is, when the sun inclines from the zenith, which is the time for the Thuhr prayer.
This hadeeth emphasises the obedience of the leaders in those matters that do not contain the disobedience of Allah.
It teaches us to repeat the question to the scholar when he has not addressed the question, and that doing so is not considered being impolite..

1750
Narrated al-A’mash: I heard Al-Hajjaaj saying on the pulpit, "The Surah in which Al-Baqarah (the cow) is mentioned and the Surah in which the family of `Imran is mentioned and the Sura in which the women (An-Nisaa) is mentioned." I mentioned this to Ibraaheem, and he said, `Abd al-Rahmaan ibn Yazeed told me, 'I was with Ibn Mas`ood, when he did the throwing of Jamrah al-‘Aqabah. He went down the middle of the valley, and when he came near the tree (which was near the Jamrah) he stood opposite to it and threw seven small pebbles and said: 'Allahu-Akbar' on throwing every pebble.' Then he said, 'By Him, except Whom none has the right to be worshipped, here (at this place) stood the one on whom Sura al-Baqarah was revealed (i.e. Allah's Messenger ﷺ).'"
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Commentary : Hajj is the fifth pillar of Islam, which the Messenger of Allah ﷺhas explained its rites by his statements and actions. His honourable Companions (may Allah be pleased with them) transmitted them to us just as they learned them directly from the Prophet ﷺ.
In this hadeeth, the Taab’iee al-A’mash, Sulaymaan ibn Mihraan reports that he heard al-Hajjaaj ibn Yoosuf al-Thaqafee, the governor of Iraq during the Umayyad period, saying on the pulpit, “The Surah wherein al-Baqarah [the Cow] is mentioned, the Surah wherein Aal ‘Imraan is mentioned and the Surah in which an-Nisaa’ [the women] are mentioned.” He did not say Surah al-Baqarah [the Surah of the Cow], Surah Aaal ‘Imraan and Surah al-Nisaa’ [the Surah of the Women]. In a narration recorded by al-Nasaaee, it reads, “I heard al-Hajjaaj say, ‘Do not say Surah al-Baqarah, say instead, the Surah wherein al-Baqarah is mentioned.”
Al-A’mash mentioned what he had heard from al-Hajjaaj to Ibraaheem an-Nakha’i to clarify the correct. Al-A’mash did not mean to narrate from al-Hajjaaj.  He was not meant to do that, but he wanted to tell the story instead and to clarify the mistake of al-Hajjaaj concerning it with what is established from the person who is referred to regarding it. Ibraaheem narrated to him that ‘Abd al-Rahmaan ibn Yazeed told him that he had performed Hajj with ‘Abdullah ibn Mas’ood (may Allah be pleased with him) and he was with him when he pelted Jamarah al-‘Aqabah on the Day of Sacrifice, which is on the tenth day of Thoo al-Hijjah. This is the biggest Jamarah and it is situated in the last part of Minaa in the direction of Makkah. It is not an integral part of Minaa, rather it is a borderline from the direction of Makkah. He said: “He went inside the valley” , i.e. he stood in the middle of it, until when he was beside the tree, and he faced it - and this tree does not exist now - he came to it from its width. He threw seven pebbles at the Jamrah, saying: “Allah is the Greatest” with every pebble he threw, and in the narration of Muslim: “I said: O Aboo ‘Abd al-Rahmaan, but the people are throwing it from above it?!” He replied, “From here” - and he pointed to the belly of the valley – “the one to whom Surah Al-Baqarah ﷺwas revealed stood here,” and Ibn Mas’ood swore to that by Allah, beside Whom there is no other god, confirming what he said and what he transmitted from the Prophet ﷺ.
The specification by ibn Mas’ood of Surah al-Baqarah in terms of mentioning it in his oath without mentioning the other Surahs was as it has been said: He was pointing to the fact that many rulings concerning the Hajj are mentioned therein. As if he was saying: This is the station wherein the rites of Hajj were revealed, notifying thereby that the actions of Hajj cannot be sanctioned except on the basis of textual evidence from the Quran and Sunnah to that effect. It was said:  He mentioned it [the Surah] because of its length and its merit and the abundant rulings it covers.
The reason Ibraaheem al-Nakh’ee mentioned this hadeeth was to highlight the explicit statement of Ibn Mas’ood concerning the use of: “Surah al-Baqarah,” and that he did not say, “The Surah in which al-Baqarah is mentioned” as al-Hajjaaj al-Thaqafee claimed. 
This hadeeth refutes the claim of al-Hajjaaj and debunks the statement of all those who said, “One should not say Surah al-Baqarah, instead, it should be said, “The Surah in which al-Baqarah is mentioned.”
This hadeeth shows that the pebbles are pelted from the belly of the valley and that Takbeer should be said with every pebble used [for pelting].
It highlights the legality of taking an oath in order to emphasise the statement.
It also shows that the people of knowledge should deny and refute the leaders in a way that is appropriate..

1751
Narrated Ibn `Umar that he used to do the al-Jamrah al-Dunya (the Jamra near to the Khayf Mosque) with seven small stones and used to recite Takbeer on throwing every pebble. He then would go ahead till he reached the level ground where he would stand facing the Qiblah for a long time to invoke (Allah) while raising his hands (while invoking). Then he would throw the Second Jamrah and then he would go to the left towards the middle ground, where he would stand facing the Qiblah. He would remain standing there for a long period to invoke (Allah) while raising his hands and would stand there for a long period. Then he would throw Jamrah al-‘Aqabah from the middle of the valley, but he would not stay by it, and then he would leave and say, "I saw the Prophet ﷺ doing like this."
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Commentary : Hajj is the fifth pillar of Islam, which the Messenger of Allah ﷺhas explained its rites by his statements and actions. His honourable Companions (may Allah be pleased with them) transmitted them to us just as they learned them directly from the Prophet ﷺ.
In this hadeeth, Saalim ibn ‘Abdullah ibn ‘Umar reports that his father (may Allah be pleased with him) used to pelt the closest pillars on the days of Tashreeq using seven pebbles. In Arabic, this Jamrah is known as al-Dunyaa (closest) because it happens to be the closest of all the Jamarat to Minaa and the farthest from Makkah, and it is also known as as-Sughraa (the smallest). It is the first one after Masjid al-Khayf at Minaa. He explained that Ibn ‘Umar (may Allah be pleased with him) used to pronounce Takbeer after pelting each pebble. After, he would go to a distance from it until he used to halt at the plain surface of the belly of the valley so as to be safe from the flying pebbles that are used to pelt, he would stand facing the Qiblah and his back facing the Jamrah. He would stand up for a long time supplicating to Allah, the Mighty and Majestic, lifting his hands up in supplication. Then, he would pelt the middle Jamrah. Then, he would head towards its north and would descend to the plain surface of the belly of the valley, meaning: the middle of it as he did for the first Jamrah. He would stand for a long time, facing towards the Qiblah, at a place where pelting does not reach him, supplicating to Allah, the Mighty and Majestic, lifting his hands up. After this, he would pelt Jamarah al-‘Aqabah away from the belly of the valley. It is also known as al-al-Jamarah al-Kubraa. It is situated at the last part of Minaa in the direction of Makkah. It is not inside [the boundaries of] Minaa. Ibn ‘Umar (may Allah be pleased with him) would leave after pelting it and would not stand up to supplicate there unlike what he did at the two former Jamaraat. Then, he informed that he previously saw the Messenger of Allah ﷺdoing exactly what he did.
This hadeeth demonstrates the legality of pronouncing Takbeer during pelting the pebbles.
It also shows the permissibility of lifting the hands in prayer after pelting the two pillars, the small and the middle ones..

1754
Narrated ‘Aaishah (may Allah be pleased with her): 'I perfumed Allah's Messenger ﷺ with my own hands before finishing his Ihraam while yet he has not performed Tawaaf-al- Ifaadah.' She spread her hands (while saying so.)"
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Commentary : The Prophet ﷺexplained the rulings pertaining to Hajj and ‘Umrah and their recommended acts and etiquettes both verbally and practically. And the Companions (may Allah be pleased with them) transmitted all that they heard and witnessed from him ﷺconcerning this. The Messenger ﷺloved perfume and used it excessively at all times, as it was from the things that was made beloved to him of the worldly matters.
In this hadeeth, ‘Aaishah, the Mother of the Believers (may Allah be pleased with her) reports that she applied the fragrance with her hands on the Prophet ﷺwhen he assumed the Ihraam, meaning she applied fragrance on him before entering the state of Ihraam and after exiting from his Ihraam in Hajj before performing Tawaaf al-Ifaadah. This refers to the first exit from one’s Ihraam after pelting Jamarah al-‘Aqabah and shaving the hair or shortening the hair.
The narrator of the hadeeth says – describing the act of ‘Aaishah (may Allah be pleased with her), “She spread her hands,” as if she was relating what she did by practically demonstrating it. It was said: she did that to exaggerate the happening as a refutation against those who negated that because Ibn ‘Umar (may Allah be pleased with him) used to criticise the application of perfume before the Ihraam.
This hadeeth teaches us that wearing perfume is among the prohibited things of Ihraam. However, it is permitted to use it before entering into the state of Ihraam even if its effects remain after the entrance into the state of Ihraam..

1756
Narrated Qataadah: The Prophet ﷺ offered the Thuhr, `Asr, Maghrib, and the `Isha' prayers and slept for a while at a place called Al-Muhassab and then rode his mount and headed to the Ka’bah and performed Tawaaf around it.
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Commentary : Hajj is the fifth pillar of Islam, which the Messenger of Allah ﷺhas explained its rites by his statements and actions. His honourable Companions (may Allah be pleased with them) transmitted them to us just as they learned them directly from the Prophet ﷺ.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports a part of the guidance of the Messenger of Allah ﷺin the Farewell Hajj, which was in the tenth year of the Hijrah. He mentioned that the Prophet ﷺoffered the Thuhr and ‘Asr prayers and Maghrib and ‘Ishaa at al-Muhassab, which is an open and wide area between Makkah and Minaa and it is called Khayf Banee Kinaanah. It is now found in the outer boundaries of Makkah at a place as Qasr al-Saqqaaf.
After, the prophet ﷺslept for a short time after pelting the pebbles and moving out of Minaa. Then, he mounted his ride and headed from al-Muhassab towards the Ka’bah and performed the Farewell Tawaaf around it. This is the last Tawaaf that is performed by the pilgrim before his departure from Makkah.
There are different opinions conceding the halting of the Prophet ﷺat al-Muhassab. It was said: he halted there because it is an act connected to the rites of pilgrimage, and it is a Sunnah, which is the view of ‘Abdullah ibn ‘Umar (may Allah be pleased with him). Aboo Dawood recorded a hadeeth– whose original source is found in the two Saheeh Books – that ‘Aaishah (may Allah be pleased with her) said, “The Messenger of Allah ﷺonly alighted at al-Muhassab so that it might be easier for him to proceed (to Medina). It is not a Sunnah. Anyone who desires may alight there, and anyone who does not want may not alight.”.

1758
Narrated ‘Ikrimah: The people of Al-Madeenah asked Ibn `Abbaas (may Allah be pleased with him) about a woman who got her menses after performing Tawaaf al-Ifaadah. He said, "She could depart (from Makkah)." They said, "We will not act on your verdict and ignore the verdict of Zayd." Ibn `Abbaas said, "When you reach Al-Madeenah, inquire about it." So, when they reached Al-Madeenah, they asked (about that). One of those whom they asked was Umm Sulaym. She told them the narration of Safiyyah.
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Commentary : Allah Almighty states, {Allah intends ease for you and does not intend hardship for you.} [Al-Baqarah: 185]. And Allah also states, {He laid upon you no hardship in religion.}  [Al-Hajj: 78]. This was explicitly demonstrated in the rites of Hajj in terms of making their actions and rites easier upon the people and uplifting hardship from them.
In this hadeeth, ‘Ikrimah, the freed slave of Ibn ‘Abbaas, reports that some of the people of All-Madeenah asked ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him) about a woman who has performed Tawaaf al-Ifaadah on the Day of Sacrifice, and then she menstruated after that. What should she do?   He replied to them, “She could depart,” meaning, she can depart Makkah and return to her country without performing the Farewell Tawaaf. They informed him that they will not follow his statement and forgo the statement of Zayd ibn Thaabit (may Allah be pleased with him) whose view was that she should not leave. Rather, she should wait until she is pure so that she can perform the Farewell Tawaaf.
Ibn ‘Abbaas (may Allah be pleased with him) responded to them, “When you return to Al-Madeenah, ask its citizens concerning this issue.”  When they returned, they asked them. Umm Sulaym bint Milhaan – she is the mother of Anas ibn Malik (may Allah be pleased with him) - was amongst those who were asked. She mentioned to them the hadeeth of Safiyyah, the wife of the Prophet ﷺ, when she also menstruated. This hadeeth is recorded in Saheeh  al-Bukhaaree and Saheeh Muslim – and the wordings here are of Muslim - wherein ‘Aaishah (may Allah be pleased with her) said, “Safiyyah bint Huyayy menstruated after performing Tawaaf al-Ifaadah. I made a mention of her menses to Allah's Messenger ﷺ, whereupon Allah's Messenger ﷺ remarked: Well, then she will detain us. I said: O Messenger of Allah! She has performed Tawaaf al-Ifaadah and circumambulated the House, and it was after this that she entered the period of menses. Thereupon Allah's Messenger ﷺ said: (If it is so), then proceed forth.” So, the Prophet ﷺpermitted her to depart without performing the farewell Tawaaf.
It is reported on the authority of Taawoos that he said: I was in the company of Ibn Abbaas when Zayd ibn Thaabit said: Do you give the verdict that the woman who is in menses is allowed to go without performing the last circumambulation of the House? Ibn 'Abbaas (may Allah be pleased with him) said to him: Ask so-and-so – who was a woman of the Ansaar - to see if Allah's Messenger ﷺ had commanded her to do it. Zayd ibn Thaabit (went to that woman and after getting this verdict attested by her) came back to Ibn Abbaas (may Allah be pleased with him) laughing and said: I did not find you but telling the truth.” Thereupon, Zayd ibn Thaabit (may Allah be pleased with him) retracted from his fatwa.
This hadeeth shows that some of the rulings may not be known to some of the scholars..

1760
Narrated Ibn ‘Abbaas (may Allah be pleased with him): “A menstruating woman was allowed to leave Makkah if she had done Tawaaf-al-Ifaadah.”
Tawoos (a sub-narrator) said, "I heard Ibn `Umar saying that she should not depart. Then later I heard him saying that the Prophet ﷺ had allowed them (menstruating women) to depart."
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Commentary : Allah Almighty states, {Allah intends ease for you and does not intend hardship for you.}  [Al-Baqarah: 185].   And Allah also states, {He laid upon you no hardship in religion.}  [Al-Hajj: 78]. This was explicitly demonstrated in the rites of Hajj in terms of making their actions and rites easier upon the people and uplifting hardship from them.
In this hadeeth, ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him) reports that menstruating women who performed Tawaaf al-Ifaadah to depart Makkah and return to their city without performing the Farewell Tawaaf. In a different version of the hadeeth, it reads: “The Messenger of Allah ﷺhas allowed…” [Sunan al-Nasaa’iee]
After relating this hadeeth, the Taabi’ee, Taawoos ibn Kaisaan related that ‘Abdullah ibn ‘Umar (may Allah be pleased with him), in the beginning, opined that when a woman menstruates after she has performed Tawaaf al-Ifaadah on the Day of Sacrifice, she is not allowed to return to her city until she attains the purity and then she performs the Farewell Tawaaf. However, afterwards, he retracted from that position after learning that the Prophet ﷺhad granted them the permission to travel without performing the Farewell Tawaaf. 
It is reported on the authority of Taawoos al-Yamaanee that he heard ‘Abdullah ibn ‘Umar (may Allah be pleased with him) while he was being asked about not allowing the women to perform Tawaaf if they menstruate after they have already performed Tawaaf al-Ifaadah on the Day of Sacrifice. He answered: ‘Aaishah (may Allah be pleased with her) used to mention the permission given by the Messenger of Allah ﷺfor the women. And this incident happened a year before the demise of ‘Abdullah ibn ‘Umar (may Allah be pleased with him).” [Sunan al-Nasaa’iee al-Kubraa and others]. This narration clarifies the retraction of Ibn ‘Umar (may Allah be pleased with him) from his previous fatwa.
This hadeeth shows that sometimes some rulings may not be known to some scholars.
It highlights the keenness of Ibn ‘Umar (may Allah be pleased with him) to follow the Sunnah and to return to the truth..

1762
Narrated ‘Aaishah (may Allah be pleased with her): We set out with the Prophet ﷺ with the intention of performing Hajj only. The Prophet ﷺ reached Makkah and performed Tawaaf around the Ka’bah and between Al-Safaa and Al-Marwah and did not exit his Ihraam, because he had the Hady with him. His Companions and his wives performed Tawaaf (around the Ka’bah and between Al-Safaa and Al-Marwah), while those who had no Hady with them finished their Ihraam. I had my menses and performed all the rites of Hajj. On the Night of Hasba (night of departure), I said, "O Allah's Messenger! All your Companions are returning with Hajj and `Umrah except me." He asked me, "Didn't you perform Tawaaf around the Ka’bah (‘Umrah) when you reached Makkah?" I said, "No." He said, "Go to Tan`eem with your brother `Abd al-Rahmaan and assume Ihraam for `Umrah and I will wait for you at such and such a place." So, I went with `Abd al-Rahmaan to the Tan`eem and assumed Ihraam for `Umrah from there. Then Safiyyah bint Huyay got her menses. The Prophet ﷺ said, " 'Aqra Halqa! You will detain us! Did not you perform Tawaaf-al-Ifaadah on the Day of Nahr?" She said, "Yes, I did." He said, "Then there is no harm, you can depart." So, I met the Prophet ﷺ when he was ascending the heights towards Makkah and I was descending, or vice-versa.
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Commentary : Hajj is the fifth pillar of Islam, which the Messenger of Allah ﷺhas explained its rites by his statements and actions. His honourable Companions (may Allah be pleased with them) transmitted them to us just as they learned them directly from the Prophet ﷺ.
In this hadeeth, the Mother of the Believers, ‘Aaishah (may Allah be pleased with her) reports that the Companions (may Allah be pleased with them) travelled with the Prophet ﷺto partake in the Farewell Hajj, which occurred in the tenth year of the Hijrah, and that they only intended to perform Hajj. The reason she did not mention the ‘Umrah is because of the common belief at that time that ‘Umrah may not be performed during the months of Hajj. When they reached Makkah, the Prophet ﷺ, his wives and Companions performed the Tawaaf of ‘Umrah and performed the ritual walking between the Safaa and Marwah. However, ‘Aaishah (may Allah be pleased with her) did not perform the Tawaaf of ‘Umrah due to her menstruation. The Prophet ﷺordered those who had not brought the sacrificial animal from outside Makkah to exit their Ihraam after completing the rites of ‘Umrah and wait until the rites of Hajj start (i.e. Hajj al-Tamattu’). His wives had not driven the sacrificial animals with them; hence, they exited their Ihraam, and ‘Aaishah (may Allah be pleased with her) was among them. However, the fact that she menstruated on the night she entered Makkah prevented her from exiting the Ihraam. As she was in the state of Ihraam of the ‘Umrah, she added Hajj to it, thus, the type of Hajj she intended was Hajj al-Qiraan.
Her menstruation commenced at Sarif just before entering Makkah – Sarif is the name of a piece of land situated ten miles away from Makkah. As a result, she did not perform Tawaaf al-‘Umrah due to the impediment caused by the menstruation. As for Tawaaf al-Ifaadah, she had performed it on the Day of Sacrifice.  And they all performed the acts of Hajj completely.
The statement of ‘Aaishah (may Allah be pleased with her): “When it was the night of al-Hasbah” refers to the night when they halted at al-Muhassab, which is the place where they stopped at after departing from Minaa to the outside of Makkah. It is a wide area between Makkah and Al-Madeenah, between the two hills towards the cemetery.  It is known as al-Muhassab (plural of hasbah, which means pebble) due to the congregation of gravel caused by the floods that carry it there. It is also known as al-Abatah, and today, it is called al-Ja’fariyyah, which is part of the region of al-Jummayzah. She complained to the Prophet ﷺabout how people will return with an ‘Umrah completely independent from the Hajj, while she will return with a Hajj only without an ‘Umrah. This was because she was keen of doing it, to increase the good deeds like the rest of the mothers of the believers and the Companions who changed their Ihraam for Hajj to become for ‘Umrah and after completing the ‘Umrah exited their Ihraam on the Day of Tarwiyah. After, they assumed the Ihraam of Hajj on the Day of Tarwiyah from Makkah. They acquired thereby an independent Hajj as well as an independent ‘Umrah. As for ‘Aaishah (may Allah be pleased with her), she obtained an ‘Umrah inserted into Hajj , i.e. Hajj al-Qiraan, all the while, she desired to perform an independent ‘Umrah like the rest of people.
As a result, the Prophet ﷺ ordered ‘Aaishah to go with her brother ‘Abd al-Rahmaan ibn Abee Bakr (may Allah be pleased with them) to al-Tan’eem in order to enter the Ihraam of ‘Umrah, to comfort her. The Tan’eem is a place that is three or four miles away from Makkah, the closest outer boundary to the House. It is known as al-Tan’eem because to its right lies the mount of Nu’aym and to its left, Mount Naa’im, and the valley is known as Na’maan. He ﷺmade their return to al-Muhassab as the agreed place to meet after completing her ‘Umrah.
The Mother of the Believers, ‘Aaishah (may Allah be pleased with her), relates that Safiyyah bint Huyyay (may Allah be pleased with her) menstruated and that was after performing Tawaaf al-Ifaadah. However, the Prophet ﷺthought that she menstruated before Tawaaf al-Ifaadah. Thereupon, he ﷺsaid, “’Aqra Halqa.” The literal meaning of which is: May God infest her with a wound and may she have pain in her throat. However, it is used as an idiom that Arabs use without intending its literal meaning or intending it as a supplication. It is just a phrase concerning which the Arabs have been accommodative and they use it whilst not intending its real meaning. This is like their other statement, “Taribat Yadaah,” [may his hands become soiled] and so on. Whence the Prophet ﷺquestioned saying, “is she going to hold us?” Meaning: Are we going to be forced to stay until she has purified and performed Tawaaf al-Ifaadah? He was told, “Safiyyah has already performed Tawaaf al-Ifaadah or ‘Aaishah (may Allah be pleased with her) notified him that she had performed the Tawaaf with them. When he ﷺlearned about that, then what he was worried about concerning the stay until she purifies so as to perform Tawaaf al-Ifaadah was removed from him.  He permitted them to travel and granted permission to the mother of the believers, Safiyyah (may Allah be pleased with her), to forgo the Farewell Tawaaf. 
Then, ‘Aaishah (may Allah be pleased with her) related that after she had completed the rites of ‘Umrah, the Prophet ﷺmet her at al-Muhassab while he had started walking from Makkah. At that point of time, she met him while she was descending to it or she was ascending, and he was descending to it.
This hadeeth shows that menstruating women are waived from the Farewell Tawaaf.
It shows the permissibility of performing ‘Umrah in the months of Hajj. 
It also infers to the precondition of being in the state of purity for the performance of Tawaaf. Hence, a menstruating woman is not permitted to perform the Tawaaf around the Ka’bah until she attains purity..

1765
Narrated ‘Aaishah (may Allah be pleased with her): It (i.e. Al-Abtah) was a place where the Prophet ﷺ used to camp so that it might be easier for him to depart.
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Commentary : The noble Companions (may Allah be pleased with them) have accompanied the Messenger of Allah ﷺin the journey to perform the Farewell Hajj back and forth, and they transmitted to us all his actions. They explained all that constituted as part of the rituals of Hajj and what did not constitute as thus.
In this hadeeth, the Mother of the Believers (may Allah be pleased with her) reports the Prophet’s stay at al-Muhassab after his departure from Minaa on the thirteenth of Thoo al-Hijjah, the third day of the days of Tashreeq. Al-Muhassab or al-Abtah is a wide valley between Makkah and Minaa, between the two hills towards the cemeteries. It has been given that name due to the accumulation of gravel therein carried by the floodwater that flows towards it. In the current time, it is known as al-Ja’fariyyah, and it is part of the al-Jummayzah district. 
‘Aaishah (may Allah be pleased with her) mentioned that the stay at this valley was not part of the rites of Hajj. It was a halting-place where the Prophet ﷺstayed at because it would be easier for him to depart to Al-Madeenah, so that people can assemble therein and those who are of slow and moderate pace can be on the same level and spend the night there and wake up at early morning so they can all depart together to Al-Madeenah..

1766
Narrated Ibn ‘Abbaas (may Allah be pleased with him): Staying at Al-Mahassab is not one of the rites of Hajj, but Al-Mahassab is a place where Allah's Messenger ﷺ camped.
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Commentary : The noble Companions (may Allah be pleased with them) have accompanied the Messenger of Allah ﷺin the journey to perform the Farewell Hajj back and forth, and they transmitted to us all his actions. They explained all that which constituted as part of the rituals of Hajj and what did not constitute as thus.
In this hadeeth, Ibn ‘Abbaas (may Allah be pleased with him) reports that staying at night at al-Muhassab is not part of the rites of Hajj at all. Al-Muhassab is also known as al-Abtah, which is a spacious valley between Makkah and Minaa, between the two hills towards the cemeteries. It has been given that name due to the accumulation of gravel therein carried by the floodwater that flows towards it. Now, it is known as al-Ja’fariyyah and it is part of the al-Jummaizah district. The Prophet ﷺstayed there on the last day of leaving Minaa – that is the third day of the days of Tashreeq – in order to allow people to assemble therein and those who are of slow and moderate pace can be on the same level and spend the night there and wake up at early morning so they can all depart together to Al-Madeenah..

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..