| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

1701

Narrated ‘Aaishah (may Allah be pleased with her): Once the Prophet ﷺ sent sheep as Hady.
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Commentary : Allah, the Mighty and Majestic, has venerated the Sacred House. His Prophet ﷺas well has done likewise. He ﷺhas practically demonstrated as a Sunnah act that when a person himself does not go to the Haram to perform Hajj, then he should send a sacrificial animal to venerate the place and be more accommodative towards the poor of Makkah.
In this hadeeth, the Mother of the Believers, ‘Aaishah (may Allah be pleased with her) reports that once the Prophet ﷺsent forth the sheep to the House without assuming the Ihraam for Hajj or ‘Umrah and without anything among the prohibited things of the Ihraam being disallowed for him. The Hady is that animal that is sent to the Sacred House – from the camels, cows, sheep and goats – in order to be sacrificed there as a means of getting closer to Allah and as an act of showing gratitude towards Him.
The purpose of sending the Hady to the Sacred House is to grant abundance and show kindness to the neighbours of the Sacred House and its visitors among the poor and destitute. This is one of the best deeds to getting closer to Allah Almighty. This is because charity and charitable spending are among the best forms of worship, especially, if they are carried out in the Sacred City and upon those who have isolated themselves purely for the worship of Allah therein and those residing in its vicinity.
This hadeeth shows the legality of sending the sacrificial animal to the Haram by who is unable to go to perform Hajj or ‘Umrah..

1702

Narrated ‘Aaishah (may Allah be pleased with her): I used to make the garlands for (the Hady of) the Prophet ﷺ and he would garland the sheep (with them) and would stay with his family without assuming the Ihraam.
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Commentary : Allah, the Mighty and Majestic, has venerated the Sacred House. His Prophet ﷺas well has done likewise. He ﷺhas practically demonstrated as a Sunnah act that when a person himself does not go to the Haram to perform Hajj, then he should send a sacrificial animal to venerate the place and be more accommodative towards the poor of Makkah.
In this hadeeth, the Mother of the Believers, ‘Aaishah (may Allah be pleased with her) reports that she used to make garlands for the Prophet ﷺ. Al-Qalaaid (garlands): they are collars that are placed aaround the necks of the sacrificial animals – that is made by interlacing some of its strings with others. The Prophet ﷺwould place these garlands and collars aaround the necks of the sheep as he would place them aaround the necks of other animals such as the camels and cows, and then the Messenger of Allah ﷺwould send them to the Sacred Vicinity (a-Haram), while he would remain with his family in Al-Madeenah without entering into the state of Ihraam. He ﷺwould not make upon himself anything prohibited among the prohibited things of Ihraam such as applying perfume or engaging in sexual intercourse with his wives, or anything prohibited upon the one assuming the state of Ihraam.
This hadeeth shows the legality of garlanding the sheep from the sacrificial animals.
It highlights the legality of sending the sacrificial animal to the Haram by who is unable to go to perform Hajj or ‘Umrah..

1704

Narrated ‘Aaishah (may Allah be pleased with her): I twisted (the garlands) for the Hady of the Prophet ﷺ before he entered into the state of Ihraam.
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Commentary : Allah, the Mighty and Majestic, has venerated the Sacred House. His Prophet ﷺas well has done likewise. He ﷺhas practically demonstrated as a Sunnah act that when a person himself does not go to the Haram to perform Hajj, then he should send a sacrificial animal to venerate the place and be more accommodative towards the poor of Makkah.
In this hadeeth, the Mother of the Believers, ‘Aaishah (may Allah be pleased with her) reports that she prepared the garlands for the Hady of the Prophet ﷺ, i.e. she made collars which are placed aaround the necks of the sacrificial animals by interlacing some of the strings with other strings. The word “Hady” is a noun used for the animal that is offered for sacrifice among the camels, cows, sheep, or goats – to the Sacred Vicinity (Al-Haram) in order to be slaughtered there as a means of getting closer to Allah, the Mighty and Majestic, and as a way of showing gratitude to Him.
Her statement, “Before he entered into the state of Ihraam,” has the possibility to mean, before the year in which he entered into the state of Ihraam for Hajj; he ﷺsent the sacrificial animal with Aboo Bakr (may Allah be pleased with him) in the ninth year. It is also possible that she informed in this narration about his state in the year of his entering into his state of Ihraam. That is the tenth year of the Hijrah.
This hadeeth highlights the legality of putting a garland aaround the neck of the sacrificial animal and letting the wife prepare the garlands for the sacrificial animals.
It highlights the legality of sending the sacrificial animal to the Haram by one who is unable to perform Hajj or ‘Umrah and does not travel with it..

1705

Narrated ‘Aaishah (may Allah be pleased with her): I twisted the garlands of the Hady from the wool I had.
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Commentary : Allah, the Mighty and Majestic, has venerated the Sacred House. His Prophet ﷺas well has done likewise. He ﷺhas practically demonstrated as a Sunnah act that when a person himself does not go to the Haram to perform Hajj, then he should send a sacrificial animal to venerate the place and be more accommodative towards the poor of Makkah.
In this hadeeth, the Mother of the Believers, ‘Aaishah (may Allah be pleased with her) reports that she prepared the garlands for the Hady of the Prophet ﷺwhich are placed aaround the necks of the sacrificial animals by interlacing some of the strings with others. She explained that the garlands were made of wool, and mostly, the kind of garlands that are placed on a sacrificial animal is coloured, so that they can be more visible as a sign. The word “Hady” is a noun used for the animal that is offered for sacrifice among the camels, cows, sheep, or goats – to the Sacred Vicinity (al-Haram) in order to be slaughtered there as means of getting closer to Allah, the Mighty and Majestic, and as a way of showing gratitude to Him.
This hadeeth shows the legality of putting a garland aaround the neck of the sacrificial animal and letting one’s own wife prepare the garlands for the sacrificial animals.
It also points to the legality of making garlands of wool..

1707

Narrated ‘Alee (may Allah be pleased with him): Allah’s Messenger ﷺ ordered me to give in charity the skin and the coverings of the animals [Budan] which I had slaughtered.
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Commentary : The Messenger of Allah ﷺhas explained the rites of Hajj through his statements and actions. He has taught us that getting closer to Allah through offering the sacrificial animal and other good deeds ought to be offered solely for the sake of Allah, kind-heartedly and good-heartedly, venerating the bounties of Allah upon a Muslim and upon what He has helped fulfil in terms of the rites of Hajj.
In this hadeeth, ‘Alee ibn Abee Taalib (may Allah be pleased with him) reports that the Prophet ﷺcommanded him during the Farewell Hajj - this is the Hajj which the Messenger of Allah ﷺperformed in the tenth year of the Hijrah- to give the drapes and the skins of the sacrificial animals in charity which he has offered and driven to the Haram after they are killed and slaughtered. The purpose of this was to emphasise that a sacrificial animal in its entirety is for Allah and so that the poor as well as the needy benefit from all its parts. The Arabic word “Jilaal” [used in the hadeeth and means covering] is the plural of the word “Jull” and that is what an animal adorns of the drape, garland, and so on. The word “Budan”, which is mentioned in the hadeeth, are the animals that are offered to the Sacred House among the four-legged animals, namely, the camels, cows, or specifically the camels, in other to get closer thereby to Allah.
The reason to evidently mention the coverings and the skins is that sometimes it is presumed that the distribution and handing out are only related to the meats only. Hence, this played as an emphasis that every part that can potentially be of benefit as part of the slaughtered animal will be incorporated in the notion that it is for Allah and that is charitable and that is not specific to meats only.
This hadeeth shows the legality of appointing someone else to carry out all the actions concerning the sacrificial animals such as their slaughtering, the distribution of their meat and so on.
It highlights that one may not benefit from or sell anything which has been taken out for the sake of Allah, even if it is a small part thereof.
It also shows the legality of placing coverings over the backs of the sacrificial animals and thereafter giving them in charity to the poor, just as their skins and meat are given in charity..

1709

Narrated `’Aaishah (may Allah be pleased with her): “Five days before the end of Thoo al-Qa’daa, we set out from Al-Madeenah in the company of Allah’s Messenger ﷺ with the intention of performing Hajj only. When we approached Makkah, Allah’s Messenger ﷺ ordered those who had no Hady with them to finish their lhraam after performing Tawaaf around the Ka’bah and the ritual walking between Al-Safaa and Al-Marwah.” `’Aaishah added, “On the Day of Nahr (slaughtering of sacrifice) beef was brought to us. I asked, ‘What is this?' The reply was, 'Allah's Messenger ﷺhas slaughtered (sacrifices) on behalf of his wives.'"
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Commentary : There are three kinds of Hajj. First, the Tamattu’, and that is that the pilgrim assumes the Ihraam of ‘Umrah during the months of Hajj – they are Shawwaal, Thoo al-Qa’dah and Thoo al-Hijjah – and after completing the rites of ‘Umrah he exits his Ihraam. Then, he again enters into the state of Ihraam for Hajj during the same year. Second, the Qiraan, which entails that the pilgrims enter into the state of Ihraam both for Hajj and ‘Umrah. The third is the Ifraad, which means that the pilgrim enters into the state of Ihraam for Hajj only.
In this hadeeth, ‘Aaishah, the Mother of the Believers, reports that the Prophet ﷺleft Al-Madeenah in the tenth year of the Hijrah to perform his Farewell Hajj. There were only five nights left from the month of Thoo al-Qa’dah. When they left Al-Madeenah, they had intended to perform an Ifraad-kind of Hajj and it did not occur in their minds that they could perform ‘Umrah along with it. The reason for that was that the Companions did not know that ‘Umrah can be performed in the months of Hajj, as this was widespread a belief in the time of ignorance before Islam. When they got closer to Makkah, the Prophet ﷺcommanded those who did not have sacrificial animals with them to perform Tamattu’ by performing ‘Umrah first. Accordingly, they first performed the Tawaaf of the Ka’bah then performed the ritual walking between the Safaa and al-Marwah. And lastly, they had a haircut to exit from their Ihraam. Afterwards, they entered the state of Ihraam for Hajj when the rites of Hajj commence on the Day of Tarwiyah, on the eighth of Thoo al-Hijjah.
The Prophet ﷺperformed the Qiraan-type of Hajj by combining the ‘Umrah with the Hajj whilst maintaining the same Ihraam without exiting it; that was because he took the sacrificial animal along with him from Thoo al-Hulayfah. When it was the Day of Nahr (Day of Sacrifice) – the tenth of Thoo al-Hijjah – the cow meat was brought to the wives of the Prophet ﷺ. Thereupon, the Mother of the Believers, ‘Aaishah (may Allah be pleased with her), asked about it, and the people informed her that the Prophet ﷺslaughtered the sacrificial animals, namely, cows, on behalf of his wives.
This hadeeth reveals the permissibility of suspending the Ifraad-kind of Hajj and assuming the Tamattu’-type of Hajj and ‘Umrah for the one who has not taken a sacrificial animal along with him.
It shows the legality of appointing an agent for slaughtering the sacrificial animal..

1710

Narrated Naafi’ that `Abdullah (ibn `Umar) used to slaughter (his sacrifice) at the Minhar. ('Ubaydullah, a sub-narrator said, "The Manhar of Allah's Messenger ﷺ.")
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Commentary : The Companions (may Allah be pleased with them) were endowed with love for the Messenger of Allah ﷺand keenness to follow his example and footsteps in all his movements and stillness. The staunchest and most keen of all of them was ‘Abdullah ibn ‘Umar (may Allah be pleased with him).
In this hadeeth, Naafi’, the freed slave of ‘Abdullah ibn ‘Umar (may Allah be pleased with him) reports that ‘Abdullah ibn ‘Umar (may Allah be pleased with him) was so eager to slaughter his sacrificial animal at the place where the Prophet ﷺslaughtered his at Minaa near al-Jamarah as-Sughraa, and that is the first stone pillar next to Masjid al-Khayf situated in Minaa. It is worth noting that Minaa in all its entirety is a place for sacrifice as it is narrated in Saheeh Muslim by Jaabir (may Allah be pleased with him) who reported that the Messenger of Allah ﷺstated, “I have slaughtered here, while the whole of Minaa is a place of sacrifice, hence, sacrifice [the animals] at your dwellings,” however, Ibn ‘Umar (may Allah be pleased with him) used to ascertain the place where the Messenger of Allah ﷺsacrificed and was persistent in slaughtering his sacrifice there too. This was his habit in all places and contexts that had a connection with the Prophet ﷺ. .

1711

Narrated Naafi’: Ibn `Umar used to send his Hady from Jam' (to Mina) in the last part of the night with the pilgrims amongst whom there were free men and slaves, till it was taken into the Manhar (slaughtering place) of the Prophet ﷺ..

Commentary : The Companions (may Allah be pleased with them) were bestowed with love for the Messenger of Allah ﷺ and eagerness to follow his example and footsteps in all his movements and stillness. The staunchest and most eager of them all was ‘Abdullah ibn ‘Umar ibn al-Khattaab (may Allah be pleased with him).
In this hadeeth, Naafi’, the freed slave of ‘Abdullah ibn ‘Umar, reports that ‘Abdullah ibn ‘Umar (may Allah be pleased with him) used to send his sacrificial animals – these are the four-legged animals among the sheep, goats, camels or cows which are taken to be slaughtered in hajj from “Jam’” - at last part of the night. “Jam’” is the other name for Muzadalifah, which is the name for the place where the pilgrims encamp after pouring out from ‘Arafaat. They spend the night of the tenth of Thoo al-Hijjah there. It is there where the Sacred Monument (Al-Mash’ar al-Haraam) lies, and it is about 12 km away from ‘Arafah. It is next to the monument of Minaa. Al-Muzdalifah is called “Jam’” because the two prayers, Maghrib and ‘Ishaa are combined therein. It was said: It is described as thus because of the action of its dwellers, as they assemble there and turn towards Allah, meaning, they get closer to Allah by halting there.
He (may Allah be pleased with him) would drive the sacrificial animals until they reached the place where the Prophet ﷺsacrificed his animals in Minaa near al-Jamarah as-Sughraa and that is the first stone pillar just after Masjid al-Khayf that is situated in Minaa. Also, it is worth noting that Minaa in all its entirety is a place for sacrifice as it is narrated in Saheeh Muslim by Jaabir (may Allah be pleased with him) that the Messenger of Allah ﷺstated, “I have slaughtered here, while the whole of Minaa is a place of sacrifice, hence, sacrifice [the animals] at your dwellings,” however, Ibn ‘Umar (may Allah be pleased with him) used to ascertain the place where the Messenger of Allah ﷺsacrificed and was persistent in slaughtering his sacrifice there too. This was his habit in all places and contexts that had a connection with the Prophet ﷺ.
He (may Allah be pleased with him) would send his sacrificial animals with the pilgrims consisting of free people and slaves. There is no stipulation anywhere about sending the sacrificial animals with free people instead of slaves.
This hadeeth shows the legality for a slave to perform Hajj..

1713

Narrated Ziyaad ibn Jubayr: I saw Ibn `Umar (may Allah be pleased with him) passing by a man who had made his Badana (sacrificial animal) sit to slaughter it. Ibn `Umar said, "Slaughter it while it is standing with one leg tied up as is the tradition of Muhammad ﷺ."
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Commentary : The Hajj is the fifth pillar among the pillars of Islam, which the Messenger of Allah ﷺhas explained its rituals both by his statements and actions. The noble Companions (may Allah be pleased with them), thereafter, transmitted them just as they learned them from the Prophet ﷺ.
In this hadeeth, the Taabi’ee, Ziyaad ibn Jubayr reports that he saw ‘Abdullah ibn ‘Umar (may Allah be pleased with him) who happened to pass by a man who had made his badanah sit and lie down – a badanah happens to be specifically from the camels – on the ground at Minaa, in order to slaughter it, Ibn ‘Umar (may Allah be pleased with him) instructed him to keep it standing with its left leg ties, then to slaughter it while it is standing. He explained that this is the Sunnah of the Messenger of Allah ﷺ. The Nahr (slaughtering by stabbing) of camels consists of stabbing them with a dagger or something of that nature at the cavity between their bottom parts of necks and chests. It is said: the wisdom of specifying the camels with the act of Nahr while they are standing is due to their long necks. This is because if a camel was slaughtered at the area closer to its head, then the blood flowing from the heart to the area of slaughter would be at a greater distance, which would not assist the letting out of all the blood easily, contrary to the act of Nahr at the last part of the neck. It closes the distance and helps the heart with forcing the whole blood out. As for the cows and sheep, the normal slaughtering technique is suitable for them.
This hadeeth highlights that one should teach the ignorant person and avoid remaining silent at seeing an act contradictory to the Sunnah, even if that act may be permissible.
The statement of the Companion, “Part of the Sunnah is doing this in this manner,” takes the ruling of elevating that [act] to the Prophet ﷺ. .

1715

Narrated Anas ibn Maalik (may Allah be pleased with him): The Prophet ﷺ offered the Thuhr prayer, four units at Al-Madeenah and two units of `Asr prayer at Thoo al-Hulayfah. [According to another narration: “Then the Prophet ﷺ passed the night there till dawn and then he offered the Fajr prayer and mounted his Mount. And when it arrived at Al-Baydaa', he ﷺassumed Ihraam for both `Umrah and Hajj."
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Commentary : The Hajj is the fifth pillar among the pillars of Islam. The Messenger of Allah ﷺhas explained the rituals of Hajj both by his statements and actions. The noble Companions (may Allah be pleased with them), thereafter, transmitted them just as they learned them from the Prophet ﷺ.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that the Messenger of Allah ﷺperformed the four units of the Thuhr prayer while he was in Al-Madeenah on the day he travelled to perform the Farewell Hajj. That was in the tenth year of the Hijrah. He ﷺprayed the full prayer and did not shorten it as he was a resident at that point of time. Then, he ﷺleft and performed two units for the ‘Asr prayer when he reached Thoo al-Hulayfah , i.e. he ﷺshortened the ‘Asr prayer there. Thoo al-Hulayfah is the Meeqaat of the people of Al-Madeenah, which is now known as Aabaar ‘Alee, a well-known location right at the onset of the road of Al-Madeenah that leads one to Makkah. The distance between it and Al-Madeenah is about 13 km, and between it and Makkah is approximately 408 km; it is the farthest of all the boundaries from Makkah.
Then, the Prophet ﷺspent the night at Thoo al-Hulayfah until he performed the Fajr prayer therein. Then, he mounted his she-camel, and when it stood up and halted with him at al-Baydaa’, the Prophet ﷺproclaimed the Ihraam of ‘Umrah and Hajj. He said, “Labbayka, both for the ‘Umrah and Hajj,” as it is mentioned in the narration of Saheeh Muslim. The Baydaa’ is a specific location between Makkah and Al-Madeenah, a place above the two mountains of Thoo al-Hulayfah when ascending from the valley, which is just a mile away from Thoo al-Hulayfah. It is reported in the two Saheeh Books that the Prophet ﷺproclaimed for Hajj after he had performed prayers in the mosque. This entails that the proclamation happened more than once.
This hadeeth shows the legality of shortening the prayers while travelling, and the legality of performing the Qiraan-type of Hajj..

1716

Narrated ‘Alee (may Allah be pleased with him): The Prophet ﷺ sent me to supervise the (slaughtering of) Budn (Hady camels) and ordered me to distribute their meat, and then he ordered me to distribute their covering sheets and skins. 'Alee added in another narration, "The Prophet ﷺ ordered me to supervise the slaughtering (of the Budn) and not to give anything (of their bodies) to the butcher as wages for slaughtering."
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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 as they learned them from him ﷺ.
In this hadeeth, ‘Alee ibn Abee Taalib (may Allah be pleased with him) reports that the Prophet ﷺsent him to oversee the slaughtering of the sacrificial camels and their distribution among the poor and needy. In the narration of Bukhaaree, it reads, “The Prophet ﷺdrove for sacrifice a hundred badanah. In Saheeh Muslim, from the hadeeth of Jaabir (may Allah be pleased with him), it is mentioned, “The Prophet slaughtered sixty-three animals with his hands, then, he appointed ‘Alee to take over the responsibility and he slaughtered the rest, meaning, what was left of them, made him is a participant in the sacrificial animals towards the place of slaughter.”
The Arabic word “Budn” is the plural of badanah and it is from the four-legged cattle which is offered and sent to the Sacred House in order to draw closer to Allah Almighty, and it is of camels exclusively, and it was said: “Budn” is used to denote camels and cows.
The Prophet ﷺcommanded him to divide its meat among the needy, so he divided it, then he commanded him to divide its drapes and its skins, so he divided them too. The word “Jilaal” is whatever an animal adorns such as a drape or a garland or something of that like. This is so that nothing of it will come back to him since he gave it for the sake of Allah. He also instructed him not to give the butcher anything of it as a payment for his work on it. Giving the butcher something of it in exchange for what he did and his slaughtering entails being a sale, and it is not permissible to sell any of its meat. However, there is nothing wrong with giving it as a charity, gift, or something above his right.
This hadeeth is that it demonstrates delegating and making someone an agent to carry out the actions pertaining to the sacrificial animals such as slaughtering it and dividing its meat, and so on.
It highlights that it is not allowed to sell what is intended for the sake of Allah Almighty, even if it is a small part of it..

1719

Narrated Jaabir ibn ‘Abdullah (may Allah be pleased with him): 'We never ate the meat of the Budn for more than three days of Minaa. Later, the Prophet ﷺ gave us permission by saying: 'Eat and take (meat) with you. So, we ate (some) and took (some) with us.’" I asked `Ataa', "Did Jaabir say (that they went on eating the meat) till they reached Al-Madeenah?" `Ataa' replied, "No."
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Commentary : Islamic law has taken the condition of society and its needs into consideration. It has built a coherent Muslim society where all its members act in unity such that whenever a calamity befalls anyone of them, everyone stands shoulder-to-shoulder to assist in removing it from him.
In this hadeeth, Jaabir ibn ‘Abdullah (may Allah be pleased with him) reports that they did not use to eat from the meat of their sacrificial animals above the three days of Minaa, which is known as the Days of Tashreeq, namely the eleventh, twelfth, and thirteenth of Thoo al-Hijjah. The animals mentioned in the hadeeth refer to the cows and camels which they took with them to the Haram to offer as a sacrifice to draw nearer to Allah. He (may Allah be pleased with him) explained that anytime over this period would be to distribute the meat among the poor, to meet their need and comfort them in their plight and extend a helping hand to them. However, after that, the Prophet ﷺpermitted them to eat from it, and to take from it as a provision in their journey.
The Taabi’ee, ‘Abdul Malik ibn ‘Abd al‘Azeez ibn Jurayj asked ‘Ataa’ ibn Abee Rabaah – the sub-narrator of the hadeeth from Jaabir ibn ‘Abdullah (may Allah be pleased with him) -, “Did Jaabir say, ‘Until we came to Al-Madeenah?’” ‘Ataa’ replied, “No.” However, in Saheeh Muslim, it is “Yes” instead of “No.” The reconciliation between these two replies is by taking the fact into account that he had forgotten, thus he said, “No.” Thereafter, he remembered, and he replied, “Yes.” Or the meaning of his statement, “No,” is not the negation of the ruling, rather its meaning is that Jaabir did not elucidate the continuation of this from them until they reached Al-Madeenah. Based on this, the meaning of his statement in one narration will be, “We would take the meat of the sacrificed animals as a provision to Al-Madeenah, , i.e. when heading back to Al-Madeenah, which does not denote that the meat remained with them until they reached Al-Madeenah.
This hadeeth has been used as proof of establishing abrogation within the compendium of the Sunnah. This is an example of an act of Sunnah abrogating the other act of Sunnah. It was said: that this is not an act of abrogation, rather, there was a previous prohibition due to a legal reason, which when the latter disappeared, the ruling of prohibition became inapplicable. The legal reason for prohibiting hoarding initially then allowing it thereafter was the people’s need and a great number of poor. When the legal reason that obligated this ceased, he ﷺcommanded them to eat it and save (hoard). What Muslim has narrated in his Saheeh from ‘Abdullah ibn Waaqid reinforces this understanding, wherein he says, “The Messenger of Allah ﷺprohibited from consuming the meat of sacrificed animals after three days …,” it also contains, “… He ﷺstated, ‘I only prohibited you due to the horde who marched [to here] steadily; now, you may eat, hoard and give it away in charity.” The Arabic word “Daaffah” means a horde of weak Bedouins who came in to receive aid.
This hadeeth shows that a ruling rotates with its legal reason in terms of its existence and inexistence.
It also contains refutation against the one who perceives that it is not allowed to hoard food for the next day and that one who saves anything even if little is not entitled to receive the attribution of the friendship of Allah and that one who hoards has misperceived Allah, the Upholder..

1726

Narrated Naafi’: Ibn ‘Umar said: Allah's Messenger ﷺ got his head shaved after performing his Hajj.
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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 ‘Umar ibn al-Khattaab (may Allah be pleased with him) reports that the Messenger of Allah ﷺshaved his hair in the Farewell Hajj, which happened in the tenth year of the Hijrah.
Shaving means removing all the hair on the head completely and it is only allowed for men. It is one of the symbols of Hajj. It is the act by which a person in Ihraam exits from his Ihraam and it happens on the Day of Sacrifice, on the tenth day of Thoo al-Hijjah.
Shortening the hair is performed in lieu of shaving the head for women, as well as all those who do not wish to shave the head among men. Nonetheless, shaving the head is better for the men because it is the Sunnah of the Messenger of Allah ﷺand because Allah gave it precedence in mention in His Book. He stated, {You will surely enter al-Masjid al-Haraam (The Sacred Mosque) in safety with your heads shaved or [hair] shortened.} [Quran 48:27]. This act (shaving the head) is more effective in worship, is more revealing of the devotion and humility and more demonstrates the sincerity of the intention. As for the one who shortens his hair, there is something left upon him by which he beautifies himself, unlike the one who gets his head shaved off. The latter feels that he has left all that for the sake of Allah. It also contains the meaning of complete submission to Allah, the Mighty and Majestic.
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1727

Narrated ‘Abdullah ibn ‘Umar (may Allah be pleased with him): Allah's Messenger ﷺ said, "O Allah! Be merciful to those who have their head shaved." The people said, "O Allah's Messenger ﷺ! And (invoke Allah for) those who get their hair cut short." The Prophet ﷺ said, "O Allah! Be merciful to those who have their heads shaved." The people said, "O Allah's Messenger ﷺ! And those who get their hair cut short." The Prophet ﷺ said (the third time), "And to those who get their hair cut short."
Al-Layth reported that Naafi` said that the Prophet ﷺ had said once or twice, "O Allah! Be merciful to those who get their heads shaved," and ‘Ubaydallah reported that Naafi’ said: on the fourth time he added, "And to those who have their hair cut short."
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Commentary : The Messenger of Allah ﷺhas explained the rituals of Hajj with his statements and actions. Thereafter, the noble Companions (may Allah be pleased with them) transmitted them to us in full detail, so that the people are fully and evidently acquainted about their worship.
In this hadeeth, Ibn ‘Umar (may Allah be pleased with him) reports that the Prophet ﷺrepeated the supplication for those who shave their hair off in their rituals of Hajj that Allah bestows His mercy upon them. This happened during the Farewell Hajj in the tenth year of the Hijrah or during the year of al-Hudaibiyah or during both occasions.
The Companions (may Allah be pleased with them) asked him to supplicate for those who shorten their hair just as he supplicates for those who shave their hair. He, thereafter, responded to them by adding [in his supplication], “And also those who shorten their hair,” either during the second, third or fourth time. Shaving the head entails the complete removal of hair on the head, whereas shortening means cutting parts of the hair on the head. This statement is indicative of the legality of both the acts, but however, shaving the head is better than shortening the hair for the men. This is because it is that act of the Messenger of Allah and it is because Allah mentioned it first in His Book. He Almighty stated, {You will surely enter the Sacred Mosque in safety with your heads shaved or [hair] shortened.} [Quran 48:27]. This act [shaving the head] is more effective in terms of worship, is more revealing of the devotion and humility and more demonstrates the truthfulness of the intention. As for the one who shortens his hair, there is something left upon him by which he beautifies himself, unlike the one who gets his head shaved off. The latter feels that he has left all that for the sake of Allah. It also contains the meaning of complete dedication to Allah, the Mighty and Majestic.
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 ‘Umarh after completing the ritual walking between al-Safaa and al-Marwah.
This hadeeth shows that it is permissible to ask Allah to invoke His mercy upon the living just like it is allowed to do it for the dead..

1729

Narrated ‘Abdullah ibn ‘Umar (may Allah be pleased with him): The Prophet ﷺ and some of his Companions got their heads shaved and some others got their hair 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 ‘Umar (may Allah be pleased with him) reports that the Prophet ﷺand a group of his Companions shaved their heads, while some others shortened their hair and did not shave their heads. This happened in the Farewell Hajj in the tenth year of the Hijrah. This is indicative of the legality of both actions, however, shaving the head is better than shortening the hair for the men. This is because it is the Sunnah of the Messenger of Allah ﷺand it is because Allah placed first in His Book. He Almighty stated, “You will surely enter al-Masjid al-Haraam (The Sacred Mosque) in safety with your heads shaved or [hair] shortened.” [Quran 48:27]. This act [shaving the head] is more effective in terms of worship, is more revealing of the devotion and humility and more demonstrates the truthfulness of the intention. As for the one who shortens his hair, there is something left upon him by which he beautifies himself, unlike the one who gets his head shaved off. The latter feels that he has left all that for the sake of Allah. It also contains the meaning of complete dedication to Allah, the Mighty and Majestic.
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 ‘Umarh after completing the ritual walking between al-Safaa and al-Marwah..

688

Mūsa ibn Salamah al-Hudhali reported: I asked Ibn ‘Abbās: "How should I pray if I am in Makkah and did not pray with the Imām?" He said: "Two Rak‘ahs; the Sunnah of Abu al-Qāsim (may Allah's peace and blessings be upon him).".

Commentary : The Companions (may Allah be pleased with them) were the most keen on following the Prophet's example in everything, because in the Prophet's Sunnah lies guidance and the right course; whoever follows it will be saved, and whoever deviates from it will be ruined.
In this Hadīth, the Tābi‘i Mūsa ibn Salamah al-Hudhali asks Ibn ‘Abbās (may Allah be pleased with him): "How should I pray if I am in Makkah and did not pray with the Imām?" This is because the Imām offers the prayer completely. So, if a traveler prays with him, he will also perform it completely. Yet, what should be the case if a traveler comes to Makkah and does not pray with the Imām? In response to him, Ibn ‘Abbās (may Allah be pleased with him) said that he should pray it as two Rak‘ahs, in the shortened form, not as a complete prayer. Clarifying the reason for that, he said that this is the Sunnah of Abu al-Qāsim, the nickname of the Prophet (may Allah's peace and blessings be upon him). Indeed, the Sunnah as regards travelers is to shorten the prayers. Allah Almighty alleviated things for travelers and facilitated for them the Shar‘i rulings regarding prayer. So, he may shorten the four-Rak‘ah prayers (Zhuhr, ‘Asr, and ‘Ishā’) to two Rak‘ahs..

689

Hafs ibn ‘Āsim ibn ‘Umar ibn al-Khattāb reported: I accompanied Ibn ‘Umar on the road to Makkah and he led us in the Zhuhr prayer with two Rak‘ahs. Then, he went forward, and we too went along with him to a place where he alighted, and he sat, and we sat along with him. He cast a glance at the side where he offered the prayer and he saw people standing. He asked: "What are they doing?" I said: "They are glorifying Allah." He said: "If I were to glorify Allah, I would have completed my prayer. O my nephew, I accompanied the Messenger of Allah (may Allah's peace and blessings be upon him) during travel, and he would not perform more than two Rak‘ahs, until he passed away. I accompanied Abu Bakr, and he would not perform more than two Rak‘ahs, until he passed away. And I accompanied ‘Umar, and he would not perform more than two Rak‘ahs, until he passed away. Then, I accompanied ‘Uthmān, and he would not perform more than two Rak‘ahs, until he passed away. And Allah says: {Indeed, in the Messenger of Allah you have an excellent example.} [Surat al-Ahzāb: 21]".

Commentary : Travel is a piece of torment, and it is most likely to involve tiredness and hardship. Hence, Allah Almighty alleviates things for travelers and facilitates Shar‘i rulings for them.
In this Hadīth, Hafs ibn ‘Āsim ibn ‘Umar ibn al-Khattāb informs that he accompanied his uncle ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) on the road to Makkah as they were traveling. Ibn ‘Umar (may Allah be pleased with him) performed the Zhuhr prayer as two Rak‘ahs, shortening it. This is because the four-Rak‘ah prayer is to be shortened to two Rak‘ahs during travel. After the prayer, he came back to his place of stay, where he alighted. Some of those with them on the journey sat with Ibn ‘Umar. He unintentionally looked back at the place where they had performed the obligatory prayer. There he saw people standing and offering prayer in addition to the prayer they had performed along with Ibn ‘Umar (may Allah be pleased with him). He asked about them and about what prayer they were offering as an addition. His question was asked as a way of disapproving of them. Answering his question, Hafs ibn ‘Āsim said that "they are glorifying Allah" i.e., they are performing the supererogatory prayer. Thereupon, Ibn ‘Umar (may Allah be pleased with him) remarked: "If I were to glorify Allah, I would have completed my prayer." In other words, if he was given the choice between completing the obligatory prayer and performing the regular Sunnah prayer, completing the obligatory prayer would be dearer to him, for he understood that shortening the prayer is meant for facilitation. Hence, he would not perform the regular Sunnah prayer or complete the obligatory prayer.
The supererogatory prayer here refers to the regular Sunnah prayer along with the obligatory prayers, like the Sunnah of the Zhuhr prayer and other obligatory prayers. It is not prescribed to perform the regular Sunnah prayers during travel, except for the two-Rak‘ah Sunnah of the Fajr prayer and the Witr prayer. As for the general supererogatory prayers, Ibn ‘Umar (may Allah be pleased with him) used to offer them during travel, and he reported that the Prophet (may Allah's peace and blessings be upon him) used to offer them, as authentically narrated in the Two Sahīh Collections: The Messenger of Allah (may Allah's peace and blessings be upon him) used to glorify Allah on his riding animal in whatever direction it headed, and he would observe the Witr prayer thereon; yet, he would not perform the obligatory prayer upon it.
Then, Ibn ‘Umar (may Allah be pleased with him) pointed out the intent behind his disapproval, saying: "O my nephew, I accompanied the Messenger of Allah (may Allah's peace and blessings be upon him) during travel, and he would not perform more than two Rak‘ahs, until he passed away." The shortening applies to the four-Rak‘ah prayers: the Zhuhr, ‘Asr, and ‘Ishā’. One should not pray a supererogatory prayer before or after the obligatory prayer. And he said that he had accompanied Abu Bakr, ‘Umar, and ‘Uthmān (may Allah be pleased with them) at the time of their respective caliphates and authority, and they would not perform more than two Rak‘ahs during travel, until they passed away. This is because they were keen on adhering to and acting upon the Sunnah of the Messenger of Allah (may Allah's peace and blessings be upon him). The rightly-guided Caliphs continued to do so after the Prophet (may Allah's peace and blessings be upon him), which indicates that this ruling was not subject to abrogation or opposition. And Allah Almighty says: {Indeed, in the Messenger of Allah you have an excellent example.} [Surat al-Ahzāb: 21], i.e., you should imitate the Prophet (may Allah's peace and blessings be upon him) and follow his example.
And his following statement was confusing: "Then, I accompanied ‘Uthmān, and he would not perform more than two Rak‘ahs, until he passed away." This is because it is authentically reported in the Two Sahīh Collections, in a Hadīth reported by Ibn ‘Umar (may Allah be pleased with him), that ‘Uthmān (may Allah be pleased with him) would complete the prayer after six or eight years. In reply to this, it was said that this version means that ‘Uthmān (may Allah be pleased with him) would not perform more than two Rak‘ahs until he passed away anywhere other than Mina. Also, the famous narrations state that ‘Uthmān used to complete the prayer after the early stage of his caliphate was understood, as he would do so at Mina in particular. It was said: ‘Uthmān completed the prayer because he wanted to stay in Taif and he later had the opinion that it was not permissible for him to shorten the prayer in Mina, as shortening the prayer, in his view, applied to traveling pilgrims only, whereas residents may not shorten the prayer. And it was said: He completed the four-Rak‘ah prayers in consideration of public interest. This was since the people increased in number, and there would come for Hajj those who did not know the rulings of the religion. So, he feared the ignorant might think the basic rule regarding these prayers is that they consist of two Rak‘ahs; hence, he completed them.
In the Hadīth: Shortening the prayer during travel
And in it: Abandoning the performance of supererogatory prayers during travel
And in it: Demonstrating Ibn ‘Umar's proper understanding of the religion
And in it: The Companions adhered to the Sunnah of the Messenger of Allah (may Allah's peace and blessings be upon him) and followed in his footsteps..

691

Yahya ibn Yazīd al-Hunā’i reported: I asked Anas ibn Mālik about shortening the prayer, and he said: The Messenger of Allah (may Allah's peace and blessings be upon him) would pray two Rak‘ahs when he went out on a journey of three miles or three leagues - Shu‘bah was doubtful..

Commentary : Travel is a piece of torment, and it is most likely to involve tiredness and hardship. Hence, Allah Almighty alleviates things for travelers and facilitates the Shar‘i rulings for them.
In this Hadīth, the Tābi‘i Yahya ibn Yazīd relates: "I asked Anas ibn Mālik about shortening the prayer." He meant: the amount of distance with which prayer is to be shortened. In response, Anas (may Allah be pleased with him) said that when the Messenger of Allah (may Allah's peace and blessings be upon him) left Madīnah for a journey of three miles, nearly five kilometers - Shu‘bah ibn al-Hajjāj, one of the narrators of this Hadīth, doubted that he said: three leagues, which is 14 km or so - he would shorten the four-Rak‘ah prayers (the Zhuhr, ‘Asr, and ‘Ishā’) and offer them as two Rak‘ahs only. This Hadīth was cited as a proof for shortening the prayer during short-distance travel..

692

Jubayr ibn Nufayr reported: I went out with Shurahbīl ibn as-Simt to a village situated 17 - or 18 - miles away, and he offered two Rak‘ahs. I talked to him (about that) and he said: I saw ‘Umar in Dhul-Hulayfah offer two Rak‘ahs. I talked to him (about that), and he said: "I only do what I saw the Messenger of Allah (may Allah's peace and blessings be upon him) do.".

Commentary : Travel is a piece of torment, and it is most likely to involve tiredness and hardship. Hence, Allah Almighty alleviates things for travelers and facilitates the Shar‘i rulings for them.
In this Hadīth, the Tābi‘i Jubayr ibn Nufayr informs that he went out with the Tābi‘i Shurahbīl ibn as-Simt to a village located 17 or 18 miles away, i.e., 27km or 28km away. He shortened the four-Rak‘ah prayer (Zhuhr, ‘Asr, and ‘Ishā’) and performed it as two Rak‘ahs. So, Jubayr ibn Nufayr asked him about the reason for his shortening the prayer. He told him that he saw ‘Umar ibn al-Khattāb (may Allah be pleased with him) shorten the prayer in Dhul-Hulayfah to two Rak‘ahs. He asked him about the reason for that, and ‘Umar informed him that he did as the Prophet (may Allah's peace and blessings be upon him) had done, for he would shorten the prayer in Dhul-Hulayfah, while Dhul-Hulayfah is located 6 or 7 miles away from Madīnah, which is approximately nine kilometers.
The Hadīth indicates that prayer may be shortened during short-distance travel..

698

Jābir reported: We went out with the Messenger of Allah (may Allah's peace and blessings be upon him) on a journey, and rain fell upon us. Thereupon, he said: "Whoever of you wishes may pray in his dwelling.".

Commentary : The Shariah of Islam is tolerant and easy. Manifestations of that include the following: In spite of the significance of the congregational prayer in the mosque, it takes into consideration the circumstances of people at some critical times in which going to the congregational prayer becomes difficult, such as the existence of a storm, rain, fear, etc.
In this Hadīth, Jābir ibn ‘Abdullāh (may Allah be pleased with him) informs that while the Companions (may Allah be pleased with them) were on a journey with the Messenger of Allah (may Allah's peace and blessings be upon him), rain fell upon them. Rain makes the ground untidy due to mud and other things. So, it was difficult for them to gather for prayer. Therefore, the Prophet (may Allah's peace and blessings be upon him) said to them: "Whoever of you wishes may pray in his Rahl (dwelling)." This was optional, not binding. So, whoever wished to pray in his dwelling did so, and whoever wished to go out for the congregational prayer did so. Rahl is the saddle of the camel. It here refers to the dwelling in which one passes the night during travel. This is part of the Shariah's making easy of things for the Muslims. This dispensation is not limited to travel only, but it also applies to the residents. ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) reported that he said to his Muezzin on a rainy day: "When you say 'Ashhadu An Lā Ilāh illa Allah; Ashhadu Anna Muhammadan Rasūl Allah' (I bear witness that there is no god but Allah; I bear witness that Muhammad is the Messenger of Allah), do not say: 'Hayy ‘ala as-Salāh' (come to prayer); rather, say: 'Pray in your houses.'" He said: The people seemed to have disapproved of that. So, he said: "Are you astonished at that?! Indeed, this was done by he who is better than me. Verily, the Friday prayer is obligatory, and I disliked to put you into hardship and you walk through mud and rain." Narrated by Al-Bukhāri and Muslim.
The Hadīth points out the legitimacy of praying at home and leaving the congregational prayer in case of necessity, because of rain, fear, cold, or the like..

705

Ibn ‘Abbās reported: The Messenger of Allah (may Allah's peace and blessings be upon him) led us in the Zhuhr and ‘Asr prayers together in Madīnah without being in a state of fear or on a journey. Abu az-Zubayr said: I asked Sa‘īd: Why did he do so? He replied: I asked Ibn ‘Abbās as you asked me, and he said: He did not want to put restrictions upon anyone in his Ummah..

Commentary : Making things easy and lenient for the Muslims was the Prophet's approach, and the Prophet (may Allah's peace and blessings be upon him) wanted to take his Ummah out of narrowness to broadness with regard to prayer.
In this Hadīth, ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) relates that the Messenger of Allah (may Allah's peace and blessings be upon him) performed the Zhuhr and ‘Asr prayers together, i.e., he prayed them at the same time, one after the other. His words "in Madīnah" mean that he combined them while being a resident. Then, he said, "without being in a state of fear or on a journey," to point out that combining the Zhuhr and ‘Asr prayers did not happen due to the dispensation related to fear or travel.
The Tābi‘i Abu az-Zubayr Muhammad ibn Muslim mentioned that he asked the Tābi‘i Sa‘īd ibn Jubayr, who narrated the Hadīth from ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him), about why the Prophet (may Allah's peace and blessings be upon him) combined the Zhuhr and ‘Asr prayers together. Responding to him, Sa‘īd said that he posed the same question to Ibn ‘Abbās (may Allah be pleased with him), and he said: "He did not want to put restrictions upon anyone in his Ummah," i.e., he did so to avoid putting anyone in his Ummah in hardship, thus alleviating things and making them easy for them in case of need. The Hadīth was taken to apply to the case of illness as an excuse. So, if something happens and it requires and calls for that, in rare cases, there is nothing wrong with that, given this Hadīth. However, for this to be something familiar and habitual is not acceptable, as the Messenger of Allah (may Allah's peace and blessings be upon him) is not known to have done so persistently.
There are two ways for combining every two prayers, according to what is conveniently possible: First: Combining the two prayers at the earlier time; i.e., to perform the ‘Asr prayer along with the Zhuhr prayer at the time of Zhuhr, and to perform the ‘Ishā' prayer along with the Maghrib prayer at the time of Maghrib. Second: Combining the two prayers at the latter time; i.e., to perform the Zhuhr prayer along with the ‘Asr prayer at the time of ‘Asr, and to perform the Maghrib prayer along with the ‘Ishā' prayer at the time of ‘Ishā'..

705

‘Abdullāh ibn Shaqīq al-‘Uqayli reported: A man said to Ibn ‘Abbās: "The prayer." He kept silent. He again said: "The prayer." He kept silent. He then said: "The prayer." He still kept silent. Then, he said: "May you be deprived of your mother! Are you teaching us about prayer, and we used to combine two prayers during the lifetime of the Messenger of Allah (may Allah's peace and blessings be upon him)?!".

Commentary : The Companions (may Allah be pleased with them) were extremely keen to apply the Sunnah of the Messenger of Allah (may Allah's peace and blessings be upon him) and teach it to those who came after them.
This Hadīth is associated with a certain reason, as related in another version by Muslim; the Tābi‘i ‘Abdullāh ibn Shaqīq reports that ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) addressed the people one day after ‘Asr, till the sun set and the stars became visible. So, a man began to say to Ibn ‘Abbās (may Allah be pleased with him): "The prayer" i.e., he was reminding him of the Maghrib prayer lest its time might pass. Meanwhile, Ibn ‘Abbās kept silent and did not respond to him. The man repeated his reminder three times, and he did not respond to him in either of them. This continued till Ibn ‘Abbās said to him: "May you be deprived of your mother", a phrase the Arabs used to say by way of rebuke and criticism. Ibn ‘Abbās criticized him for his ignorance of the Sunnah of the Prophet and his frequent repetition. And he said: "Are you teaching us about prayer?!" He criticized him for reminding him while he did not forget it; rather, he intentionally delayed it, so as to teach them. Then, Ibn ‘Abbās clarified the reason for his delay of the prayer; that is the Prophet (may Allah's peace and blessings be upon him) used to combine two prayers along with his Companions, performing both of them together. This apparently would happen in case of need. Perhaps Ibn ‘Abbās (may Allah be pleased with him) was speaking about some matter of concern to the Muslims, and if he had cut it off and prayed, the interest involved in that matter would have been missed. So, he delayed the prayer for a particular need he deemed important. It is related in a version by Muslim that he combined two prayers without being in a state of fear or on a journey. When he was asked about that, he said: "He wanted not to put anyone of his Ummah into hardship" i.e., he only did that to avoid putting anyone of his Ummah into difficulty; thus, he alleviated things and made things easy for them when needed. The Hadīth was taken to apply to the excuse of illness. So, if something happens and calls for that, as a rarity, there is nothing wrong with that, in accordance with this Hadīth. But, for this to be something familiar and usual, this is not permissible, as the Messenger of Allah (may Allah's peace and blessings be upon him) is not known to have done so persistently.
There are two ways to combine two prayers, according to what is conveniently possible: First: Combining two prayers at the time of the earlier one; for example, performing the ‘Asr prayer along with the Zhuhr prayer at the time of Zhuhr, and performing the ‘Ishā’ prayer along with the Maghrib prayer at the time of Maghrib. Second: Combining two prayers at the time of the latter one; for example, performing the Zhuhr prayer along with the ‘Asr prayer at the time of ‘Asr, and performing the Maghrib prayer along with the ‘Ishā’ prayer at the time of ‘Ishā’..

706

Mu‘ādh ibn Jabal reported: We went out with the Messenger of Allah (may Allah's peace and blessings be upon him) in the year of the battle of Tabūk, and he would combine the prayers. He performed the Zhuhr and ‘Asr prayers together, and the Maghrib and ‘Ishā’ prayers together. And somedays, he delayed the prayer and then came out and performed the Zhuhr and ‘Asr together. Then, he entered and thereafter went out and performed the Maghrib and ‘Ishā’ prayers together. He then said: "You will come to the spring of Tabūk tomorrow, Allah Willing, and you will not reach it until the forenoon. Whoever of you reaches it should not touch anything of its water until I come." We reached it and two men had come there ahead of us. The spring was like a shoelace, providing a thin flow of water. The Messenger of Allah (may Allah's peace and blessings be upon him) asked them: "Did you touch anything of its water?" They said: 'Yes.' Thereupon, the Prophet (may Allah's peace and blessings be upon him) scolded them and said to them what Allah willed him to say. Then, they (the people) took water from the spring in their palms little by little until it became somewhat significant. The Messenger of Allah (may Allah's peace and blessings be upon him) washed his hands and face in it and then brought the water back to the spring whereupon the spring gushed forth with streaming water - or he said: abundant water - until the people drank water. Then, he said: "If you live for long, O Mu‘ādh, you will soon see what is here abounding with gardens.".

Commentary : Making things easy and lenient for the Muslims was the Prophet's approach, and the Prophet (may Allah's peace and blessings be upon him) wanted to take his Ummah out of narrowness to broadness with regard to all matters. This can only be achieved by following his guidance, obeying him, and complying with his teachings.
In this Hadīth, Mu‘ādh ibn Jabal (may Allah be pleased with him) relates that they went out with the Messenger of Allah (may Allah's peace and blessings be upon him) in the year of the battle of Tabūk, which took place in the ninth year after Hijrah. Tabūk is in the northernmost part of the Arabian Peninsula, midway on the road to Damascus, and it lies around 1252 km away from Hejaz. The Prophet (may Allah's peace and blessings be upon him) went out to invade the Romans. During this journey, the Prophet (may Allah's peace and blessings be upon him) would combine every two prayers. He would perform the Zhuhr and ‘Asr prayers together, and the Maghrib and ‘Ishā’ prayers together. He (may Allah's peace and blessings be upon him) would perform the ‘Asr prayer at the time of Zhuhr and perform the ‘Ishā’ prayer at the time of Maghrib, in what is called jam‘ taqdīm (combining two prayers at the earlier time). Mu‘ādh (may Allah be pleased with him) informed that one day the Prophet (may Allah's peace and blessings be upon him) delayed the Zhuhr prayer to the time of ‘Asr and delayed the Maghrib prayer to the time of ‘Ishā’. This is called jam‘ ta’khīr (combining two prayers at the latter time).
Then, he (may Allah's peace and blessings be upon him) said to his Companions (may Allah be pleased with them): "You will come" in this travel and journey of yours; "tomorrow": the following morning; "Allah Willing", it is the Prophet's (may Allah's peace and blessings be upon him) compliance with the verse that reads: {And never say about anything: "I will surely do this tomorrow," without adding: "if Allah wills."} [Surat al-Kahf: 23-24] "The spring of Tabūk:" It is the well of water after which the area was named. There was a little water gathered in it. "and you will not reach it until the forenoon," i.e., the heat of the daytime grows intense with the coming of the forenoon. "Whoever of you reaches it" and moves faster and comes to it before the Prophet (may Allah's peace and blessings be upon him) arrives - this is because it was the Prophet's habit to move and travel at the rear of the army - "should not touch anything of its water," be it for drinking or other purposes, and whether it is little or much, until the Prophet's arrival. The Prophet (may Allah's peace and blessings be upon him) probably feared that if anyone touched the water before his arrival, it would cease to flow, given its little amount. So, he (may Allah's peace and blessings be upon him) wanted the blessing to appear in the water with his arrival and the water to suffice the entire army.
Then, Mu‘ādh (may Allah be pleased with him) said: "We reached it and two men had arrived there ahead of us." Two Muslim men who were at the front of the army. "The spring:" that which contains water, "was like a shoelace:" the string used for fastening shoes. This indicates the severe shortage of water. "Providing a thin flow of water," i.e., it flows with little and thin water. The Prophet (may Allah's peace and blessings be upon him) asked the two men: "Did you touch anything of its water?" They replied in the affirmative. Thereupon, the Prophet (may Allah's peace and blessings be upon him) scolded them, which means he blamed and censured them. "And said to them what Allah willed him to say," i.e., he blamed them vehemently. And perhaps they were hypocrites and violated the command intentionally, and so their scolding was deserved. It is also probable they were not hypocrites, yet they did not know about the Prophet's prohibition. And it is likely that his scolding of them happened to be misplaced; thus, it constituted mercy and purification for them. The Prophet (may Allah's peace and blessings be upon him) said in a Hadīth narrated by Muslim: "O Allah, I have entered into a covenant with You which You will not break. I am only a human being; so, if I have injured, reviled, cursed, or flogged a believer, make that for him a mercy, a purification, and a means by which You will bring him close to You on the Day of Resurrection."
Mu‘ādh (may Allah be pleased with him) mentioned that the Companions (may Allah be pleased with them) collected some water for the Prophet (may Allah's peace and blessings be upon him) in a vessel after they drew it in their palms. So, the Prophet (may Allah's peace and blessings be upon him) washed his hands and face in it and then commanded that the water be brought back to the spring. When they did so, the spring gushed forth with abundant and torrential water, and the people drank and quenched their thirst. Then, the Prophet (may Allah's peace and blessings be upon him) told Mu‘ādh (may Allah be pleased with him) to come close and hasten - O Mu‘ādh - If Allah Almighty prolongs your life, you will see what is here filled with gardens. 'Gardens:' orchards of palm trees and other plants. The intended meaning is that the place will have plenty of water and its land will become fertile; thus, gardens with a lot of trees and fruits will grow there. This is one of the Prophet's miracles and signs of his prophethood, as this place thereafter became filled with plants and fruits and abounded with life.
In this Hadth: Combining two prayers during travel, whether the traveler is traveling or dwelling
And in it: Two clear miracles for the Prophet (may Allah's peace and blessings be upon him): the multitude of water, and his foretelling of some incidents of the Unseen.
And in it: The verbal discipline and non-obscene and non-vulgar words or scolding..

708

As-Suddi reported: I asked Anas: "How should I leave after I pray? To my right or to my left?" He said: "As for me, I most often saw the Messenger of Allah (may Allah's peace and blessings be upon him) leave to his right.".

Commentary : Prayer is a tawqīfi act of worship which we should take and learn from the Prophet (may Allah's peace and blessings be upon him). This includes the manner of leaving after finishing the prayer.
In this Hadīth, the Tābi‘i Ismā‘īl ibn ‘Abdur-Rahmān as-Suddi says that he asked the Companion, Anas ibn Mālik (may Allah be pleased with him): How should I leave after finishing the prayer, to go back to the place I need to go - to my right or to my left? Replying to him, Anas (may Allah be pleased with him) said that he mostly saw the Messenger (may Allah's peace and blessings be upon him) turn to the right after finishing the prayer.
In a Hadīth narrated by Ahmad in his "Musnad Collection," ‘Abdullāh ibn ‘Amr ibn al-‘Ās (may Allah be pleased with him) said: "I saw him leave to his right, and I saw him leave to his left," i.e., he would leave, after finishing the prayer, towards any of the two directions, without restricting departure to one particular direction, whether he turned towards those he led in prayer or headed to leave the mosque.
In the "Two Sahīh Collections", ‘Abdullāh ibn Mas‘ūd (may Allah be pleased with him) said: "No one of you should give the devil anything of his prayer, thinking that it is due on him to leave only to his right. Indeed, I often saw the Prophet (may Allah's peace and blessings be upon him) leave to his left." So, this matter has much leeway and no restriction.
It was said: that leaving to the right is preferable, but not obligatory, and there is nothing wrong with leaving towards the left side, as the Prophet (may Allah's peace and blessings be upon him) did the both. It was also said: that it depends on the need and necessity. If a person, after finishing the prayer, needs to go in a certain direction, he can turn to it, be it right or left..

709

Al-Barā' ibn ‘Āzib reported: When we prayed behind the Messenger of Allah (may Allah's peace and blessings be upon him), we would like to be on his right side so that he would turn his face towards us. He said: I heard him say: "My Lord, save me from Your punishment on the day You will resurrect - or gather - Your servants.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) used to urge the performance of the congregational prayer in the mosque in the first rows, and the Companions were keen on observing his commands. Some of them were keen on being close to the Prophet (may Allah's peace and blessings be upon him) to learn from him and hear what he had to say.
This Hadīth shows the Companions' keenness to know the Prophet's statements and deeds in every minute detail. Al-Barā’ ibn ‘Āzib (may Allah be pleased with him) mentions that whenever they prayed in the row behind the Prophet (may Allah's peace and blessings be upon him), they were keen on being on his right side. He clarified the reason for this by saying that the Prophet (may Allah's peace and blessings be upon him) would turn his face towards them, i.e., after making taslīm (the end of prayer), he would turn to the right, facing his Companions. Also, Al-Barā' (may Allah be pleased with him) informs that he heard the Prophet (may Allah's peace and blessings be upon him) supplicate after the prayer, saying: "My Lord, save me," i.e., protect me from Your punishment, "on the day You will resurrect - or gather - Your servants," i.e., the Day of Resurrection, for reckoning. This is one of the most sublime supplications that point to the Prophet's fear of Allah Almighty.
In another version by Muslim: "He did not mention: so that he would turn his face towards us." This version indicates the Prophet (may Allah's peace and blessings be upon him) was not persistent in turning to the right side after ending the prayer. In the "Two Sahīh Collections", ‘Abdullāh ibn Mas‘ūd (may Allah be pleased with him) said: "No one of you should give the devil anything of his prayer, thinking that it is due on him to leave only to his right. Indeed, I often saw the Prophet (may Allah's peace and blessings be upon him) leave to his left." He would leave, after finishing the prayer, towards any of the two directions, without restricting departure to any particular direction, whether he turned towards those he led in prayer or headed to leave the mosque.
In the Hadīth: Mentioning the Prophet's supplication after the prayer
And in it: Demonstrating the Prophet's fear of his Lord and his persistent supplication to Him.

710

Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "When the iqāmah for prayer is made, there is no prayer but the obligatory one.".

Commentary : Prayer is the mainstay of religion, and its performance is obligatory for every Muslim. The Prophet (may Allah's peace and blessings be upon him) demonstrated the manner of praying and taught it to the Ummah, and he also taught us the order of prayers and what should be given precedence in case of conflict. The performance of the obligatory prayers takes precedence over offering the supererogatory ones.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) points out that when the muezzin proclaims the iqāmah (the commencement of prayer) in the mosque, no one should embark upon the supererogatory prayer; rather, one should leave it and perform the obligatory prayer. His words "there is no prayer" probably mean that there is no prayer with a complete reward, or that the supererogatory prayer is not valid altogether after the proclamation of the iqāmah for the obligatory prayer; so, one should cut off the supererogatory prayer and perform the obligatory one. It was said: If he was in the first Rak‘ah, he should cut off the prayer. Yet, if he is in the second Rak‘ah, he can complete the prayer in a quick manner. This all applies to those in the mosque, which is the main rule regarding prayer.
In the Hadīth: Prohibiting the performance of the supererogatory prayer if the iqāmah for the obligatory one is proclaimed in the mosque..

712

‘Abdullāh ibn Sarjis reported: A man entered the mosque while the Messenger of Allah (may Allah's peace and blessings be upon him) was in the Morning prayer. He offered two Rak‘ahs in a corner of the mosque and then joined the prayer with the Messenger of Allah (may Allah's peace and blessings be upon him). When the Messenger of Allah (may Allah's peace and blessings be upon him), made taslīm, he said: "O so and so, which one of the two prayers have you counted? Your prayer alone or your prayer with us?!".

Commentary : Performing the prayer in congregation in the mosque is of great significance and subject to particular rulings. When the congregational prayer commences, no one should embark upon another prayer. Rather, the Muslim should join the prayer whose iqāmah has been proclaimed. This is the command and guidance of the Prophet (may Allah's peace and blessings be upon him).
In this Hadīth, ‘Abdullāh ibn Sarjis (may Allah be pleased with him) relates that a man entered the mosque while the Messenger of Allah (may Allah's peace and blessings be upon him) was leading his Companions in "the Morning prayer", which is the Fajr prayer. Before joining the congregational prayer with the Prophet (may Allah's peace and blessings be upon him), he offered two Rak‘ahs as the Sunnah of the Fajr prayer alone in a corner of the mosque. Then, he entered the congregational prayer along with the Prophet (may Allah's peace and blessings be upon him). After the Prophet (may Allah's peace and blessings be upon him) finished the prayer, he called him - O so and so - and asked him: Which one of the two prayers have you counted as your obligatory prayer, "your prayer alone or your prayer with us?!" Which one have you counted as the obligatory prayer and which one the supererogatory prayer?! These are words of reprimand and rebuke from the Prophet (may Allah's peace and blessings be upon him) for his performance of the supererogatory prayer while the Imām was offering the obligatory prayer. But this does not indicate that any of the two prayers is invalid.
In the Hadth: Evidence that after the iqmah is proclaimed, one should not embark upon a supererogatory prayer, even if he will be able to join the prayer with the Imam..

713

Abu Humayd, or Abu Usayd, reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) said: "When anyone of you enters the mosque, let him say: 'Allahumma iftah li abwāba rahmatik' (O Allah, open for me the gates of Your mercy). And when he leaves, let him say: 'Allahumma inni as’aluka min fadlik' (O Allah, I ask You from Your bounty).".

Commentary : Mosques are the houses of Allah Almighty. They are held sacred in the hearts of the believers, and they are the place where prayers, individual and congregational, are performed, dhikr is observed, and Allah bestows His favor upon His servants by giving them great rewards.
This Hadīth addresses two of the etiquettes related to the mosque, to which the Prophet (may Allah's peace and blessings be upon him) gave direction. First: An etiquette related to entering the mosque. The Prophet (may Allah's peace and blessings be upon him) said: "When anyone of you enters the mosque," i.e., wants to enter it, when he arrives at its door, "let him say: O Allah, open for me the gates of Your mercy," which encompasses everything. This is an invocation to Allah to cover him with His vast mercy and enable him to perform the righteous deeds that will be a reason for entering through numerous gates of mercy.
Second: An etiquette related to leaving the mosque. He said: "And when he leaves, let him say, O Allah, I ask You from Your bounty" from Your lawful sustenance. This is an invocation to Allah and an acknowledgment that He is the Bestower of great favor upon His servants, the Provider, and the One Who gives out of His vast bounty without limit.
It was said: The reason for mentioning mercy with entering and bounty with leaving is that mercy in the Book of Allah is intended for the blessings related to people's souls and the Hereafter. Allah Almighty says: {But the mercy of your Lord is better than what they accumulate.} [Surat az-Zukhruf: 32] Whereas bounty is intended for worldly blessings. Allah Almighty says: {There is no blame upon you for seeking the bounty of your Lord [by trading].} [Surat al-Baqarah: 198] Allah Almighty also says: {When the prayer is over, disperse in the land and seek from the bounty of Allah.} [Surat al-Jumu‘ah: 10] When a person enters the mosque, he seeks closeness to Allah and engages in deeds that bring him near Allah's rewards and Paradise; so, the mention of mercy suits that. And when he leaves the mosque, he seeks sustenance; so, the mention of bounty suits that.
The supplications reported in such situations are intended for giving guidance and taking into account occasions, and they aim at connecting the servant to his Lord in all his conditions and activities, and reminding that Allah Almighty has power over all things and that He likes that His servants ask of Him. Allah Almighty says: {Your Lord says: "Call upon Me; I will respond to you."} [Surat Ghāfir: 60]
In the Hadīth: Urging remembrance of Allah upon entering the mosque and upon leaving it..

715

Jābir ibn ‘Abdullāh reported: We were with the Messenger of Allah (may Allah's peace and blessings be upon him) on an expedition. As we headed back, I urged my camel to move quickly as it was slow. A rider caught up with me from behind and he goaded my camel with an iron-tipped stick which he had with him. My camel moved forward like the best camel you have ever seen. I turned around and found him to be the Messenger of Allah (may Allah's peace and blessings be upon him). He said: "What makes you in a hurry, O Jābir?" I said: "O Messenger of Allah, I am newly wedded." He said: "Have you married a virgin or a previously married woman?" He said: I said: "A previously married woman." He said: "Why not a young girl so that you could play with her and she could play with you?" He said: Then, when we reached Madīnah and were about to enter, He said: "Wait so that we may enter by night - i.e., in the evening - in order for the one of unkempt hair to comb her hair and the one whose husband has been absent to shave her pubic hair." He said: And he said: "When you enter, then Al-Kays, Al-Kays (copulation; or discernment).".

Commentary : Marriage is part of Fitrah (natural disposition) and one of the immutable laws of Allah in this world, and it serves many Shar‘i interests. Our pure Shariah devoted attention to this Fitrah and urged and encouraged it. It directed us to the right way of choosing and the means for preserving this sublime blessing, through good manners and an amicable relationship between a man and his wife.
In this Hadīth, Jābir ibn ‘Abdullāh (may Allah be pleased with him) informs that they were with the Messenger of Allah (may Allah's peace and blessings be upon him) on an expedition outside Madīnah. It is said: This happened during the Conquest of Makkah, as they were returning from Makkah to Madīnah. On their way back to Madīnah, Jābir (may Allah be pleased with him) was in a hurry and quickened the pace of driving his camel, which was slow. Someone caught up with him from behind and goaded his camel, i.e., he struck it at the rear to hasten its pace, "with an iron-tipped stick which he had with him." That is a stick that resembles a spear. The camel hastened its pace and moved vigorously "like the best camels you have ever seen" i.e., like the best and fastest camels you ever see. Jābir turned his head around to see who goaded his camel and hastened its pace and found him to be the Messenger of Allah (may Allah's peace and blessings be upon him). The Prophet (may Allah's peace and blessings be upon him) asked him about the reason for his being in haste and quickening his pace. In reply to the Messenger of Allah (may Allah's peace and blessings be upon him), he said that he was "newly wedded" i.e., he got married a short while ago. So, the Prophet (may Allah's peace and blessings be upon him) asked him whether he had married a virgin, who did not marry before, or a previously married woman. Jābir (may Allah be pleased with him) informed him that he married a previously married woman, not a virgin. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said to him: "Why not a young girl"; this means a virgin. The Prophet (may Allah's peace and blessings be upon him) was encouraging him to marry virgins. "so that you could play with her and she could play with you?" i.e., you have fun with her, and she has fun with you, and you fondle her, and she fondles you. Indeed, a previously married woman may feel attached to her former husband, unlike a young girl who did not marry before; her heart usually gets attached to her first husband. So, she actively cares about him and seeks to make him happy - in addition to other traits for which virgins are known and by which they surpass previously married women. In the Two Sahīh Collections: I said: "O Messenger of Allah, my father died - or he was martyred - and I have small sisters. So, I disliked that I should marry someone like them and she would not be able to discipline them and look after them. Therefore, I have married a previously married woman so that she would be able to look after them and discipline them." The version by Muslim has this addition: "May Allah bless you; or he said something good to me."
Then, Jābir (may Allah be pleased with him) informed that when they returned to Madīnah, they hastened to enter and go to their families. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "Wait" i.e., be patient and wait, and do not go to your families, "so that we may enter by night, i.e., in the evening" i.e., after the ‘Ishā’ prayer. He clarified the reason for the delay, saying: "in order for the one of unkempt hair to comb her hair" i.e., to prune and beautify the hair of her head. "the one of unkempt hair" is one whose hair became untidy and ugly in appearance. "and the one whose husband has been absent to shave her pubic hair"; using the razor blade to remove the pubic hair. "and the one whose husband has been absent" is called Al-Mughībah in Arabic. The intended meaning is that the Prophet (may Allah's peace and blessings be upon him) prevented them from hastening to go to their families and commanded them to wait till the night, so as to give their women an opportunity to get prepared for them, tidy their appearances and hair, beautify themselves, and be ready to receive them. Then, the Prophet (may Allah's peace and blessings be upon him) advised Jābir (may Allah be pleased with him), saying: "When you enter" i.e., when you go to your wife; "then Al-Kays, Al-Kays." It is said: It means copulation. So, he seemed to have encouraged him to engage in copulation. And it is said: Rather, he meant something more specific than that, namely the child. So, he seemed to have encouraged him to have a child. It is also said: It refers to reason and forbearance. So, it is as if he was saying to him: Be rational and forbearing when you go to your wife and be considerate of her condition in terms of purity and menstruation.
The Hadīth highlights the Prophet's amicable relationship with his Companions and that he was interested in their affairs and used to check on them.
It points out the merit of marrying a virgin.
It also shows the merit of Jābir (may Allah be pleased with him), as he went out for Jihad while he had been newly wedded.
The Hadīth demonstrates some of the etiquettes to be observed by one who returns from battle and travel..

715

Jābir ibn ‘Abdullāh reported: that he was traveling on a camel of his, which had become exhausted; so, he intended to let it go free. He said: The Prophet (may Allah's peace and blessings be upon him) followed me, made supplication for me, and struck it. Thereupon, it went in a way that it had never done before. He said: "Sell it to me for one ’Uqiya." I replied: 'No.' He again said: "Sell it to me." So, I sold it to him for one ’Uqiya. However, I stipulated that I should be allowed to ride it home. Then, when I reached (home), I took the camel to him, and he paid me its price in cash. Then, I went back, and he sent someone after me. He said: "Do you think that I bargained with you to take your camel? Take your camel and your money; it is yours.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) used to be aware of the conditions of his Companions in terms of richness and poverty and opulence and straits. He would probably make up some scenarios with them to give them without causing them to lose face.
In this Hadīth, Jābir ibn ‘Abdullāh (may Allah be pleased with him) relates that he was riding a camel of his, which had become exhausted and weak, during travel. It was said that this occurred during the Conquest of Makkah and that they were returning from Makkah to Madīnah. He wanted to release it in the desert. So, the Prophet (may Allah's peace and blessings be upon him) caught up with him, supplicated for him, and struck the camel. Jābir (may Allah be pleased with him) said that the camel became strong and fast after the Prophet (may Allah's peace and blessings be upon him) struck it, and it walked in a way like never before. Then, the Prophet (may Allah's peace and blessings be upon him) asked Jābir to sell the camel to him for one ’Uqiya of silver, which is worth 40 Dirhams or approximately 201 grams. Jābir (may Allah be pleased with him) refused to sell it to the Prophet (may Allah's peace and blessings be upon him). Yet, the Prophet (may Allah's peace and blessings be upon him) repeated his offer, to which Jābir (may Allah be pleased with him) agreed, and he set a condition to the Prophet (may Allah's peace and blessings be upon him) that he should not take the camel before arriving in Madīnah and let Jābir ride it until he reached there. When they reached Madīnah, Jābir went to the Prophet (may Allah's peace and blessings be upon him) with the camel. Upon receiving the camel, the Prophet (may Allah's peace and blessings be upon him) gave him its price in cash. As Jābir (may Allah be pleased with him) returned, the Prophet (may Allah's peace and blessings be upon him) sent someone after him to call him back. The Prophet (may Allah's peace and blessings be upon him) said to him: "Do you think that I bargained with you to take your camel?!" Bargaining: It is to negotiate a transaction with the aim of reducing the price. The meaning: Do you think that I negotiated with you about your camel so as to take it from you?! "Take your camel and your money; it is yours." It is as if the Prophet (may Allah's peace and blessings be upon him) wanted to say to him: I only intended to find a reason to give you money. Jābir (may Allah be pleased with him) was taking care of his sisters after the death of his father in the battle of ’Uhud. This shows the Prophet's care about the conditions of his Companions.
In the Hadīth: It is legitimate to ask to buy some commodity even if its owner does not offer it for sale and to bargain about the price.
And in it: Stipulating a certain benefit related to the sold object
And in it: Cash payment of the price should be made upon receiving the commodity.
And in it: It is legitimate to sell a camel with the exception of its riding.
And in it: Demonstrating that if a sale is made with a condition that does not contradict the purpose of the contract, the sale and the condition are valid..

Book of Hadith

| Hadiths

Narrated ‘Aaishah (may Allah be pleased with her): Once the Prophet ﷺ sent sheep as Hady. .

Narrated ‘Aaishah (may Allah be pleased with her): I used to make the garlands for (the Hady of) the Prophet ﷺ and he would garland the sheep (with them) and would stay with his family without assuming the Ihraam. .

Narrated ‘Aaishah (may Allah be pleased with her): I twisted (the garlands) for the Hady of the Prophet ﷺ before he entered into the state of Ihraam. .

Narrated ‘Aaishah (may Allah be pleased with her): I twisted the garlands of the Hady from the wool I had. .

Narrated ‘Alee (may Allah be pleased with him): Allah’s Messenger ﷺ ordered me to give in charity the skin and the coverings of the animals [Budan] which I had slaughtered. .

Narrated Naafi’ that `Abdullah (ibn `Umar) used to slaughter (his sacrifice) at the Minhar. ('Ubaydullah, a sub-narrator said, "The Manhar of Allah's Messenger ﷺ.") .