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Hadith
1542
Narrated Saalim that he heard his father (may Allah be pleased with him) saying: “The Messenger of Allah ﷺ would raise his voice in Talbiyah only from the Mosque i.e., Thoo al-Hulayfah Mosque..

Commentary : The Prophet ﷺ clarified all the rulings and etiquettes of Hajj and ‘Umrah in words and actions, and the Companions (may Allah be pleased with them) transmitted to us all what they heard and observed from him ﷺ.
In this hadeeth, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) reports that the Prophet ﷺused to raise his voice in Talbiyah only after he would arrive to the Mosque of Thoo al-Hulayfah. The words of Talbiyah are: “Labbayka Allahumma Labbayk. Labbayka Laa Shareeka Laka Labbayk. Inna al-Ḥamda, Wal Niʻmata, Laka wal Mulk, Laa Shareeka Lak.” In other words, the Prophet ﷺwould enter the state of Ihraam and start the Tabliyah from the Mosque of Thoo al-Hulayfah, which is located about 10 kms from al-Madeenah, and it is the Meeqaat of the people of al-Madeenah and those who travel through it. This incident took place in his journey to perform the farewell hajj.
It is reported in Saheeh al-Bukhaaree and Saheeh Muslim on the authority of Ibn ‘Abbaas (may Allah be pleased with him) that “when the camel of the Prophet ﷺbrought him up to al-Baydaa’ he raised his voice in the talbiyah for the pilgrimage.” al-Baydaa’ is a place near Thoo al-Hulayfah in the region of Makkah, and the reason it is called al-Baydaa’ is that it contains no landmarks, buildings, constructions, and the like.
It is possible that the Companions (may Allah be pleased with them) differed on the places from which the Prophet ﷺraised his voice in Talbiyah is because each one of them reported what he saw. The Prophet ﷺdeparted al-Madeenah, heading to Makkah to perform Hajj. When he prayed in the Mosque of Thoo al-Hulayfah, he raised his voice in Talbiyah so the people who heard him reported the incident. Then, he mounted his ride and after it stood upright, he ﷺraised his voice in Talbiyah again so those who heard him reported the incident because the people used to join in groups. Then, when he ﷺarrived at al-Baydaa’, he raised his voice in Talbiyah and so those who heard him reported the incident. The different reports appeared as if they differed on when he started raising his voice in Talbiyah and entering the state of Ihraam from the Meeqaat..

1544
Narrated Ibn ‘Abbaas (may Allah be pleased with him): ‘Usaamah (may Allah be pleased with him) rode behind the Prophet ﷺfrom `Arafat to Al-Muzdalifah; and then from Al-Muzdalifah to Mina. Then, he ﷺallowed Al-Fadl to ride behind him from al-Muzdalifah to Mina." He added, "Both of them (Usaamah and Al-Fadl) said, 'The Prophet ﷺ was constantly reciting the Talbiyah till he finished stoning at the Jamarat-Al-`Aqaba.".

Commentary : The Prophet ﷺ clarified all the rulings and etiquettes of Hajj and ‘Umrah in words and actions, and the Companions (may Allah be pleased with them) transmitted to us all what they heard and observed from him ﷺ.
In this hadeeth, Ibn Abbaas (may Allah be pleased with him) reports that Usaamah (may Allah be pleased with him) was behind the Prophet ﷺon his mount while they were in their journey to perform the farewell hajj. This occurred when he was heading from ‘Arafah to al-Muzdalifah, which is where pilgrims sleep over the night of 10th of Thoo al-Hijjah after spending the day in ‘Arafaat. Muzdalifah is located next to Mina and where al-Mashʿar al-Ḥaraam (the Sacred Place) is. Then, he ﷺallowed al-Fadl ibn al-‘Abbaas (may Allah be pleased with him) to ride behind him on his mount from al-Muzdalifah to Mina.
Al-Fadl and Usaamah then mentioned that the Prophet ﷺraised his voice in Talbiyah and continued doing so until he finished the rite of Jamrat al-‘Aqabah, which is the major stone walls, in the west of Mina near Makkah. The throwing of these stones takes place in the morning of Eid al-Adha in the 10th of Thoo al-Hijjah when the pilgrims slaughter their animal sacrifices.
Mina is a valley surrounded by mountains and it is located in the west of Makkah, between Makkah and the mount of ‘Arafah. It is about 6 km from the Sacred Mosque and some of the rites of Hajj are performed there like throwing stones.
‘Arafaat is a mountain located about 22 km from Makkah, 10 km from Mina, and 6 km from al-Muzdalifah. It is located between Makkah and al-Taa’if and the most important rite of Hajj is performed there, which is standing on the mount of ‘Arafah on the 9th of Thoo al-Hijjah.
This hadeeth shows the humility of the Prophet ﷺand that it is permissible that two persons ride the same animal at the same time if it can carry them both..

1545
Narrated ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him): The Prophet ﷺ with his Companions started from al-Madeenah after combing and oiling his hair and putting on two sheets of lhraam (upper body cover and waist cover). He ﷺdid not forbid anyone to wear any kind of sheets except the ones colored with saffron that leave the scent on the skin. In the early morning, the Prophet ﷺ mounted his camel while in Thoo al-Hulayfah and set out till they reached al-Baydaa', where he ﷺand his Companions (may Allah be pleased with them) recited Talbiyah, and then they did the ceremony of Taqleed (which means to put the colored garlands around the necks of the animals for sacrifice). And all that happened on the 25th of Thoo al-Qi'dah. And when he ﷺ reached Makkah on the 4th of Thoo al-Hijjah, he ﷺperformed the Tawaaf round the Ka`bah and performed the Tawaaf and walked briskly between al-Safa and al-Marwa. And as he ﷺhad a sacrifice animal and had garlanded it, he did not exit his Ihraam. Then, he ﷺproceeded towards the highest places of Makkah near Al-Hajoon while he was assuming the Ihraam for Hajj. He ﷺdid not go near the Ka`bah after he performed Tawaaf (round it) till he returned from `Arafaat. Then he ﷺordered his Companions to perform the Tawaaf around the Ka`bah and then walk back and forth between al-Safa and al-Marwa, and to cut short the hair of their heads and to finish their Ihraam. And that was only for those people who had not garlanded sacrificial animals. Those who had their wives with them were permitted to contact them (have sexual intercourse), and similarly perfume and (ordinary) clothes were permissible for them..

Commentary : The Prophet ﷺ clarified all the rulings and etiquettes of Hajj and ‘Umrah in words and actions, and the Companions (may Allah be pleased with them) transmitted to us all what they heard and observed from him ﷺ.
In this hadeeth, ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him) reports that the Prophet ﷺheaded towards Makkah from al-Madeenah to perform his farewell Hajj, which occurred 5 days before the end of the month of Thool QI’dah. Before departing al-Madeenah, he ﷺcombed his hair, scented his clothes and body with musk and pleasant scents, and put on his clothes of Ihraam. He ﷺdid not forbid anyone to wear any kind of sheets to cover the upper and lower parts of the body. In Arabic, the clothing worn for the upper body and lower body is called Ridaa’ and Izaar, respectively. The only type of clothes that he ﷺdid not allow during Ihraam those that are colored with saffron which would leave smell and color on the skin.
The Prophet ﷺ arrived at Thoo al-Hulayfah, which is a town that is located about 10 kms away from al-Madeenah and the appointed place for entering the state of Ihraam for the people of al-Madeenah and those who travel through it. In the early morning, he ﷺmounted his camel and set out till he ﷺreached al-Baydaa', which is a place near Thoo al-Hulayfah on the road to Makkah. And the reason it is called al-Baydaa’ is because it has no buildings, houses or landmarks. He ﷺand his Companions (may Allah be pleased with them) recited the Talbiyah aloud, and the words of which are: “The words are: “Labbayk-Allaahumma labbayk, labbayka laa shareeka laka labbayk, inna al-ḥamda, wal ni`matah, laka wal Mulk, laa shareeka lak,” which means: “I am here at Your service, O Allah, I am here at Your service. I am here at Your service, You have no partner, I am here at Your service. Surely the praise, and blessings are Yours, and the dominion. You have no partner.” This was his third Talbiyah, because the first one he ﷺrecited was at Thoo al-Hulayfah when he entered the state of Ihraam from the mosque of Thoo al-Hulayfah, and the second one was when he ﷺmounted his camel and stood upright.
The Prophet ﷺarrived at Makkah on the early morning of the 4th of Thoo al-Hijjah. He ﷺperformed the arrival circumambulation (Tawaaf) and then performed the rite of walking briskly between al-Safa and al-Marwa. By doing that, he ﷺcompleted the rites of ‘Umrah but he ﷺdid not exit his Ihraam because he had sacrificial animals that had colored garlands around their necks to mark them as the animals allocated for sacrifice. He ﷺmaintained his Ihraam and proceeded towards the highest place of Makkah near Al-Hajoon, which is a mountain overlooking al-Muhassab, which is located about 1.5 miles from the Ka’bah. The Prophet ﷺ did not go to the Ka’bah after he ﷺmade the arrival Tawaaf until after he finished from ‘Arafaat.
The Prophet ﷺordered his Companions who did not have sacrificial animals to perform the rites of circumambulation around the Ka’bah and brisk walking between al-Safaa and al-Marwah, and then shorten their hair to exit their Ihraam until the time of Hajj. This order was limited to those who did not have garlanded sacrifice animals. Then, he ﷺclarified that those who exited their Ihraam and had their wives with them are permitted to have sexual intercourse with their wives, and to wear perfume and ordinary clothes. Because of this, this rite was called Tamattu’ (which means in Arabic, enjoyment). On the 8th of Thool Hijjah, they again enter the state of Ihraam for Hajj and complete its rites.
This hadeeth shows that it is permissible to wear perfume before entering the state of Ihraam, and that it is allowed to do tamattu’ of ‘Umrah during the months of Hajj.

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1546
Narrated Anas ibn Maalik (may Allah be pleased with him): The Prophet ﷺ prayed four units in al-Madeenah and then two units at Thoo al-Hulayfah and then passed the night at Thool-Hulayfah till it was morning. And when he mounted his Mount and it stood up, he started to recite Talbiyah..

Commentary : The Prophet ﷺ explained to his Companions all the rulings of Hajj in words and actions and ordered them to learn their rites from him, so they can teach all the Muslims these rites.
This hadeeth clarifies some of the rites of Hajj when Anas ibn Maalik (may Allah be pleased with him) reports that the Prophet ﷺ prayed Thoohr before departing to Makkah to perform his farewell Hajj, and that he did not shorten the prayer so he ﷺ prayed the four units. Then, when he ﷺ prayed ‘Asr at Thoo al-Hulayfah, he shortened it so he ﷺ prayed two units, as mentioned in another hadeeth in Saheeh al-Bukhaaree. Thoo al-Hulayfah is a town located about 10 kms away from al-Madeenah and the appointed place for entering the state of Ihraam for the people of al-Madeenah and those who travel through it.
The Prophet ﷺ spent the night at Thool al-Hulayfah and left in the morning heading towards Makkah. He ﷺ recited the Talbiyah aloud after he mounted his camel and it stood up. The words of the Talbiyah are: Labbayk-Allaahumma labbayk, labbayka laa shareeka laka labbayk, inna al-ḥamda, wal ni`matah, laka wal Mulk, laa shareeka lak,” which means: “I am here at Your service, O Allah, I am here at Your service. I am here at Your service, You have no partner, I am here at Your service. Surely the praise, and blessings are Yours, and the dominion. You have no partner.” It is reported on the authority of Ibn ‘Abbaas (may Allah be pleased with him) that when his camel brought him up to al-Baydaa’, he ﷺ raised his voice in the Talbiyah for the pilgrimage. [Saheeh al-Bukhaaree]. Al-Baydaa’ is a place near Thoo al-Hulayfah on the road to Makkah. And the reason it is called al-Baydaa’ is because it has no buildings, houses, or landmarks.
It is possible that the reason the Companions (may Allah be pleased with them) differed on the place from which the Prophet ﷺ raised his voice in the Talbiyah is that each group reported what they witnessed i.e., the Prophet ﷺ came out from al-Medeenah with the intention of performing hajj, and when he ﷺ prayed at the mosque of Thoo al-Hulayfah, he raised his voice in Talbiyah so those who heard him reported it. Then, he ﷺ mounted his camel and when it stood up, he ﷺ raised his voice in Talbiyah again, so those who heard him reported it. This is because the people were coming in groups, so they heard him raising his voice calling the Talbiyah when his camel stood up with him on its back, and they thought that the Messenger of Allah ﷺ had raised his voice in the Talbiyah only when his camel stood up with him on its back. Then, when he ﷺ ascended the height of al-Baydaa', he raised his voice in the Talbiyah. Some people heard it at that moment, and they thought that he had raised his voice in the Talbiyah when he ascended the height of al-Baydaa'. Each group reported that which they witnessed and caused them to differ in opinion about the place from which he ﷺ started his Talbiyah and Ihraam. However, the truth is that he recited the Talbiyah three times.
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1549
Narrated ‘Abdullah ibn ‘Umar (may Allah be pleased with him): The Talbiyah of Allah’s Messenger ﷺ was: “Labbayk-Allaahumma labbayk, labbayka laa shareeka laka labbayk, inna al-ḥamda, wal ni`matah, laka wal Mulk, laa shareeka lak,” which means: “I am here at Your service, O Allah, I am here at Your service. I am here at Your service, You have no partner, I am here at Your service. Surely the praise, and blessings are Yours, and the dominion. You have no partner.”.

Commentary : The Talbiyah is from the rites of Hajj and reciting it aloud manifests this significant ritual and declares the Oneness of Allah, Exalted be He. When a Muslim recites it aloud, plants and inanimate objects recite it along with him.
In this hadeeth, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) reports that the Talbiyah of the Prophet ﷺthat he observed was: ““Labbayk-Allaahumma labbayk, labbayka laa shareeka laka labbayk, inna al-ḥamda, wal ni`matah, laka wal Mulk, laa shareeka lak” i.e., O Allah! I emphasize my response to your call for Hajj for You are the One deserving of all praise and gratitude, and the only One with absolute perfection. You are the bestower of grace and blessings and You are the source of all graces and blessings. You are the Only King and Master whose Sovereignty is ever lasting while the sovereignty of others is meant to perish.
The wisdom of the Talbiyah is to remind us of Allah’s favor upon His believing servants as He enabled them to visit His House and they visited it because He called them to it.
This hadeeth shows the prescribed words of the Tabliyah that are reported from the Prophet ﷺ..

1551
Narrated Anas ibn Maalik (may Allah be pleased with him): Allah's Messenger ﷺ offered four units of Thoohr prayer at al-Madeenah and we were in his company, and prayed two units of the `Asr prayer at Thoo al-Hulayfah and then passed the night there till it was dawn; then he rode his mount, and when he reached Al-Baydaa', he praised and glorified Allah and said Takbeer Then he ﷺ and the people along with him recited the Talbiyah with the intention of performing Hajj and ‘Umrah. When we reached Makkah, he ﷺ ordered us to exit the lhraam (after performing the ‘Umrah). The people complied and on the day of Tarwiyah, they assumed their Ihraam for Hajj. The Prophet ﷺ slaughtered many camels as sacrificial animals with his own hands with the camels standing. When Allah's Messenger was in al-Madeenah, he ﷺ sacrificed two horned rams that were white speckled with black.".

Commentary : The Prophet ﷺ explained to his Companions all the rulings of Hajj in words and actions and ordered them to learn their rites from him, so they can teach Muslims these rites.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that the Prophet ﷺ Anas ibn Maalik (may Allah be pleased with him) reports that the Prophet ﷺ prayed Thoohr before departing to Makkah to perform his farewell Hajj, which was in the 10th year of Hijrah, and that he ﷺ did not shorten the prayer, so he ﷺ prayed the four units. Then, when he ﷺ prayed ‘Asr at Thoo al-Hulayfah, he shortened it so he ﷺ prayed two units.
Thoo al-Hulayfah is a town located about 10 kms away from al-Madeenah and the appointed place for entering the state of Ihraam for the people of al-Madeenah and those who travel through it. The Prophet ﷺ spent the night there and in the early morning he ﷺ rode his mount, and when he ﷺ reached Al-Baydaa', he praised and glorified Allah and said Takbeer i.e., he said: “Alhamdullah, Subhan Allah, and Allahu Akbar,” then recited the Talbiyah aloud with the intention of performing Hajj and Umrah in one Ihraam. The words of the Tabliyah read: “Labbayk-Allaahumma labbayk, labbayka laa shareeka laka labbayk, inna al-ḥamda, wal ni`matah, laka wal Mulk, laa shareeka lak,” which means: “I am here at Your service, O Allah, I am here at Your service. I am here at Your service, You have no partner, I am here at Your service. Surely the praise, and blessings are Yours, and the dominion. You have no partner.” However, this was not the beginning of his Ihraam, because he ﷺ entered Ihraam at the Mosque of Thoo al-Hulayfah where he ﷺ recited the Talbiyah aloud. His second Talbiyah was when his camel stood up while he ﷺ was on its back, and the third Talbiyah was when he when he ascended Al-Baydaa'.
The people followed the Prophet ﷺ and recited the Talbiyah like him with the intention of performing Hajj and ‘Umrah in one Ihraam. However, after arriving at Makkah, the Prophet ﷺ ordered those who did not have sacrificial animals to exit their Ihraam after completing their ‘Umrah – that is after completing the rites of circumambulation around the Ka’bah and brisk walking between al-Safaa and al-Marwah and cutting or shaving the head. The Arabic term used for the sacrificial animals of pilgrims is Hady, which refers to the cows, camels, sheep, and goats that pilgrims slaughter in the Haram as sacrifice. As the Prophet ﷺ was among those who had sacrificial animals, he ﷺ did not exit his Ihraam.
On the day of Tarwiyah, which is the 8th day of Thoo al-Hijjah, they recited the Talbiyah for Hajj. The Prophet ﷺ slaughtered camels while the camels are standing because it is easier to do it that way. Then, he ﷺ slaughtered two horned rams that were white speckled with black when he ﷺ spent ‘Eid al-Adhah in al-Madeenah.
This hadeeth shows the actions of who performs ‘Umrah then exits Ihraam and then assumes Ihraam for Hajj.
It shows that it is permissible to combine ‘Umrah and Hajj in one Ihraam, and that shortening the prayer during travelling is allowed..

1553
Narrated Naafi', 'Whenever Ibn 'Umar (may Allah be pleased with him) finished his Fajr prayer at Thoo al-Hulayfah, he would get his mount prepared. Then, he would ride on it, and after it had stood up straight (ready to set out), he would face Al-Qiblah while sitting (on his mount) and reciting the Talbiyah. When he had reached the boundaries of the Haram (of Makkah), he would stop recitation of the Talbiyah till he reached Dhaa Tuwaa (near Makkah) where he would pass the night till it was dawn. After offering the Far prayer, he would take a bath. Ibn ‘Umar (may Allah be pleased with him) mentioned that Allah's Messenger ﷺ had done the same..

Commentary : The Prophet ﷺ explained to his Companions all the rulings of Hajj in words and actions and ordered them to learn their rites from him so they can teach Muslims these rites.
In this hadeeth, Naafi’, the free slave of ‘’Abdullah ibn ‘Umar (may Allah be pleased with them), reports that Ibn ‘Umar(may Allah be pleased with him), whenever he would offer the Fajr prayer at Thoo al-Hulayfah, which is a town located about 10 kms away from al-Madeenah and the appointed place for entering the state of Ihraam for the people of al-Madeenah and those who travel through it, he would order that his mount be prepared and his luggage put over it. Then, after his ride stood up, he would face towards the Qiblah and recite the Talbiyah, which reads: “Labbayk-Allaahumma labbayk, labbayka laa shareeka laka labbayk, inna al-ḥamda, wal ni`matah, laka wal Mulk, laa shareeka lak,” which means: “I am here at Your service, O Allah, I am here at Your service. I am here at Your service, You have no partner, I am here at Your service. Surely the praise, and blessings are Yours, and the dominion. You have no partner.” He (may Allah be pleased with him) would continue reciting until reaching the Haram and spent the night in the valley of Tuwa (Dhee Tuwa), which is located in the higher parts of Makkah at al-Baydaa’, the house of Muhammad ibn Sayf. Then, he would perform the Fajr prayer and take a bath to get ready to enter Makkah during the daytime.
“Ibn ‘Umar (may Allah be pleased with him) mentioned that Allah's Messenger (ﷺ) had done the same.” i.e., the Prophet ﷺ spent the night in the valley of Tuwa and entered Makkah during the daytime. However, this is not obligatory since it is proven authentic that the Prophet ﷺ entered Makkah at night and assumed the state of Ihraam for ‘Umrah from al-Ji’raanah. None of that is from the rites of Hajj but it clarifies the places at which the Prophet ﷺ stayed.
It is narrated on the authority of Ibn ‘Abbaas (may Allah be pleased with him) that the Prophet ﷺ recited the Talbiyah for Hajj when he ﷺ reached al-Baydaa’ while he ﷺ was on the back of his camel. [Saheeh al-Bukhaaree and Saheeh Muslim]. Al-Baydaa’ is a place near Thoo al-Hulayfah on the road to Makkah. The reason it was called al-Baydaa’ because it was empty from any constructions and landmarks.
It is possible that the reason the Companions (may Allah be pleased with them) differed on the place from which the Prophet ﷺ raised his voice in Talbiyah is that each group reported what they witnessed i.e., the Prophet ﷺ came out from al-Madeenah with the intention of performing hajj, and when he ﷺ prayed at the mosque of Thoo al-Hulayfah, he raised his voice in Talbiyah, so those who heard him reported it. Then, he ﷺ mounted his camel and when it stood up, he ﷺ raised his voice in Talbiyah again so those who heard him reported it. This is because the people were coming in groups, so they heard him raising his voice calling the Talbiyah when his camel stood up with him on its back, and they thought that the Messenger of Allah (ﷺ) had raised his voice in the Talbiyah only when his camel stood up with him on its back. Then, when he ﷺ ascended the height of al-Baydaa', he raised his voice in the Talbiyah. Some people heard it at that moment, and they thought that he had raised his voice in the Talbiyah when he ascended the height of al-Baydaa'. Each group reported that which they witnessed and caused them to differ in opinion about the place from which he ﷺ started his Talbiyah and Ihraam. However, the truth is that he recited the Talbiyah three times.
From the benefits that we can conclude from this hadeeth is that one should take a bath before entering Makkah.
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1554
Narrated Naafi’: Whenever Ibn `Umar (may Allah be pleased with him) intended to go to Makkah, he used to oil himself with a sort of oil that had no pleasant smell. Then, he would go to the Mosque of Al-Hulayfah and offer the prayer, and then ride his mount. Once he was mounted well on his Mount and the Mount stood up straight, he would proclaim the intention of assuming Ihraam. Then, he would say that he had seen the Prophet ﷺ doing the same..

Commentary : The Prophet ﷺ explained to his Companions all the rites of Hajj in words and actions and ordered them to learn their rites from him so Muslims can learn these rites from them.
In this hadeeth, Naafi’ – the freed slave of ‘Abdullah ibn ‘Umar -reports that Ibn ‘Umar (may Allah be pleased with him) used to oil himself with an oil whose smell does not show before departing al-Madeenah to Makkah to perform Hajj. He (may Allah be pleased with him) used to do that after taking a bath and before wearing his clothes of Ihraam. The reason he opted for the non-scented smell is because he thought using scented oils is not permitted if one is about to enter the state of Ihraam i.e., he was under the assumption that wearing a fragrance is against the requirements of Ihraam. However, it is proven authentic, as in Saheeh al-Bukhaaree and Saheeh Muslim, that ‘Aaishah (may Allah be pleased with her) perfumed the Prophet ﷺ with musk before he entered his Ihraam.
After, he (may Allah be pleased with him) would pray in the Mosque of Thoo al-Hulayfah, which is a town at the distance of 10 km from al-Madeenah, and it is the appointed place (MIqaat) of Ihraam for the residents of al-Madeenah and those who travel through it. Then, he (may Allah be pleased with him) would mount his camel and once it stood up, he recited the Talbiyah aloud, which read: “Labbayk-Allaahumma labbayk, labbayka laa shareeka laka labbayk, inna al-ḥamda, wal ni`matah, laka wal Mulk, laa shareeka lak”.
Then, Ibn ‘Umar (may Allah be pleased with him) informs others that he saw the Prophet ﷺ did all that whenever he ﷺ wanted to depart al-Madeenah to Makkah to perform Hajj or ‘Umrah and whenever he ﷺ wanted to enter the Ihraam. It is narrated on the authority of Ibn ‘Abbaas (may Allah be pleased with him) that the Prophet ﷺ recited the Talbiyah for Hajj when he ﷺ reached al-Baydaa’ while he ﷺ was on the back of his camel. [Saheeh al-Bukhaaree and Saheeh Muslim]. Al-Baydaa’ is a place near Thoo al-Hulayfah on the road to Makkah. The reason it was called al-Baydaa’ is because it was empty from any constructions and landmarks.
It is possible that the reason the Companions (may Allah be pleased with them) differed on the place from which the Prophet ﷺ raised his voice in Talbiyah is that each group reported what they witnessed i.e., the Prophet ﷺ came out from al-Medeenah with the intention of performing hajj, and when he ﷺ prayed at the mosque of Thoo al-Hulayfah, he raised his voice in Talbiyah so those who heard him reported it. Then, he ﷺ mounted his camel and when it stood up, he ﷺ raised his voice in Talbiyah again so those who heard him reported it. This is because the people were coming in groups, so they heard him raising his voice calling the Talbiyah when his camel stood up with him on its back, and they thought that the Messenger of Allah ﷺ had raised his voice in the Talbiyah only when his camel stood up with him on its back. Then, when he ﷺ ascended the height of al-Baydaa', he raised his voice in the Talbiyah. Some people heard it at that moment, and they thought that he had raised his voice in the Talbiyah when he ascended the height of al-Baydaa'. Each group reported that which they witnessed and caused them to differ in opinion about the place from which he ﷺ started his Talbiyah and Ihraam. However, the truth is that he recited the Talbiyah three times.
From the benefits that can be concluded from this hadeeth is learning that it is permissible to oil oneself before entering the state of Ihraam. As for using fragrant items and perfumes, it is also allowed according to other hadeeths..

1555
Narrated Mujaahid: I was in the company of Ibn `Abbaas (may Allah be pleased with him) and the people talked about Ad-Dajjaal and said, "Ad-Dajjaal will come with the word Kaafir (disbeliever) written in between his eyes." On that, Ibn `Abbaas (may Allah be pleased with him) said, "I have not heard this from the Prophet ﷺ, but I heard him saying, 'As if I saw Moses (peace be upon him) just now entering the valley reciting the Talbyiah. ' ".

Commentary : The Talbiyah is from the rites of Hajj and reciting it aloud manifests this significant ritual and declares the Oneness of Allah, Exalted be He. When a Muslim recites it aloud, plants and inanimate objects recite it along with him.
In this hadeeth, the Taabi’ee, Mujaahid ibn Jabr reports that he was in the company of Ibn ‘Abbaas (may Allah be pleased with him) and the topic of the false Messiah, Ad-Dajjaal, was brought up. The appearance of Ad-Dajjaal is one of the major signs of the Day of Judgment as he will claim that he is God. The people who were present in this gathering mentioned that the Prophet ﷺdescribed him and said that the word Kaafir (disbeliever) will be written in between his eyes. According to the hadeeth in Saheeh Muslim, it is narrated on the authority of Hudhayfah ibn al-Yamaan (may Allah be pleased with him) that the Prophet ﷺsaid: “…and between his eyes is written "disbeliever," which every believer will read, whether he is literate or illiterate.” The correct view is that people can see it as it is written with actual letters that Allah has made one of the evident signs to expose his identity of ad-Dajjaal. However, Ibn ‘Abbaas (may Allah be pleased with him) stated that he did not hear that part about ad-Dajjaal from the Prophet ﷺ, but he heard him saying: 'As if I saw Moses (peace be upon him) just now entering the valley reciting the Talbyiah” i.e., it is as if I ﷺsee Moses right now with my own eyes descending the valley of al-Azraq, which is located between Makkah and al-Madeenah, reciting the Talbiyah.
It is recorded in Saheeh Muslim that the Prophet ﷺsaid: “He (Moses) was keeping his fingers in his ears and was reciting the Talbiyah loudly while passing through that valley.” And this valley is one mile away from Makkah.
This hadeeth shows that reciting the Talbiyah is prescribed whenever we ascend and descend, and while we are passing through a valley. It shows that reciting the Talbiyah while passing through the valley is from the Sunnah of Prophets (peace be upon them)..

1556
Narrated ‘Aaishah (may Allah be pleased with him) - the wife of the Prophet ﷺ: “We set out with the Prophet ﷺ in his farewell Hajj, and we assumed Ihraam for ‘Umrah. The Prophet ﷺ then said, "Whoever has the Hady (sacrificial animals) with him should assume Ihraam for Hajj along with `Umrah and should not exit the Ihraam till he finishes both." I was menstruating when I reached Makkah, and so I neither did the circumambulation round the Ka`bah nor the brisk walking between al-Safaa and al-Marwah. I complained about that to the Prophet ﷺ on which he replied, "Undo and comb your head hair, and assume Ihraam for Hajj (only) and leave the ‘Umrah." So, I did so. When we had performed the Hajj, the Prophet ﷺsent me with my brother `Abd al-Rahmaan bin Aboo Bakr (may Allah be pleased with him) to the Tan`eem. So, I performed the `Umrah. The Prophet ﷺ said to me, "This `Umrah is instead of your missed one." Those who had assumed Ihraam for `Umrah (Hajj-al-Tamattu’) performed circumambulation round the Ka`bah and did the brisk walking between al-Safaa and al-Marwah and then exited their Ihraam. After returning from Minaa, they performed another circumambulation round the Ka’bah. Those who had assumed Ihraam for Hajj and `Umrah together (Hajj-al-Qiran) performed only one circumambulation..

Commentary : There are three ways for performing Hajj: (1) Tamattu’: It is when the pilgrim enters the state of Ihraam with the intention to perform ‘Umrah during the months of Hajj, namely Shawwaal, Thoo al-Qa’dah, and Thoo al-Hijjah. And after completing the ‘Umrah, he exits his Ihraam and then enters the Ihraam again in the same year to perform Hajj. (2) Al-Qiraan: It is when the pilgrim enters the Ihraam with the intention to perform both ‘Umrah and Hajj together. (3) Al-Ifraad: It is when the pilgrim enters the Ihraam with the intention to perform Hajj only.
In this hadeeth, ‘Aisha (may Allah be pleased with her) talks about the farewell Hajj of the Prophet ﷺand the reason it was called the farewell Hajj is because the Prophet ﷺaddressed the people in the sermon of Hajj as if he was departing this life. The Prophet ﷺdid not live long after his Hajj, which was in the 10th year of Hijrah. ‘Aaishah (may Allah be pleased with her) reports that people set out with the Prophet ﷺand that the intention of their Ihraam was to perform ‘Umrah. The Prophet ﷺtold them: “Whoever has the Hady (sacrificial animals) with him should assume Ihraam for Hajj along with `Umrah and should not exit the Ihraam till he finishes both” i.e., he ﷺtold them to perform ‘Umrah and Hajj together with one Ihraam, because whoever has Hady with him is not allowed to exit his Ihraam until after his Hady is slaughtered. The Hady mentioned in the hadeeth refers to the sacrificial animals that are slaughtered in the Haram after completing all the rites on the Day of al-Nahr. The Hady can be camels, cows, sheep, or goats.
‘Aaishah (may Allah be pleased with her) relates that she was menstruating when she arrived in Makkah; thus, she could not perform the rites of ‘Umrah. This is because women in menses are not allowed to perform circumambulation round the Ka’bah (Tawaaf). She informed the Prophet ﷺabout her condition so he ﷺordered her to undo, wash, and comb her hair and make it in braids, and to refrain from performing the rites of ‘Umrah and do the rites of Hajj i.e., he ﷺordered her to combine ‘Umrah and Hajj in one Ihraam (i.e., Al-Qiraan). After she completed the rites of Hajj and exited its Ihraam, he ﷺsent her with her brother ‘Abd al-Rahmaan ibn Aboo Bakr (may Allah be pleased with them) to assume Ihraam from al-Tan’eem to perform an independent ‘Umrah, so she does not feel sad for missing the ‘Umrah because of her menses and to perform ‘Umrah like the rest of the wives of the Prophet ﷺ. This ‘Umrah was independent from the Hajj and she assumed Ihraam from the Tan’eem because it is outside the Haram and that which is obligatory is to assume Ihraam from outside the Haram regardless of the place.
Then, she (may Allah be pleased with him) mentioned that those who intended ‘Umrah performed the circumambulation round the Ka’bah and the brisk walking between al-Safaa and al-Marwah, then exited their Ihraam by shaving or cutting their head. Then, they performed circumambulation round the Ka’bah one more time for Hajj after they returned from Minaa. As for those who intended performing ‘Umrah and Hajj together in one Ihraam, they only performed one circumambulation because it is sufficient for the pilgrim who intends Qiraan to perform the rites of circumambulation and brisk walking between al-Safaa and al-Marwah one time, because the rites of ‘Umrah is included in the rites of Hajj.
From the benefits that we can conclude from this hadeeth is learning that it is permissible to perform Qiraan and Tamattu’ in Hajj, and that purity is required to perform circumambulation round the Ka’bah.
It teaches us that a woman should not travel alone or without having one of her Mahram in her company.
It shows that we should be gentle and kind to women and cheer them up whenever they feel upset or sad.
It shows that assuming Ihraam from Tan’eem is allowed for those who are within the Haram..

1557
Narrated Jaabir (may Allah be pleased with him): The Prophet ﷺordered ‘Alee [ibn Abee Taalib] (may Allah be pleased with him) to keep assuming his Ihraam..

Commentary : There are three ways for performing Hajj: (1) Tamattu’: It is when the pilgrim enters the state of Ihraam with the intention to perform ‘Umrah during the months of Hajj, namely Shawwaal, Thoo al-Qa’dah, and Thoo al-Hijjah. And after completing the ‘Umrah, he exits his Ihraam and then enters the Ihraam again in the same year to perform Hajj. (2) Al-Qiraan: It is when the pilgrim enters the Ihraam with the intention to perform both ‘Umrah and Hajj together. (3) Al-Ifraad: It is when the pilgrim enters the Ihraam with the intention to perform Hajj only.
In this hadeeth, Jaabir ibn ‘Abdullah (may Allah be pleased with him) reports that the Prophet ﷺordered ‘Alee (may Allah be pleased with him) to assume his Ihraam that he already entered like that of the Prophet ﷺ. He ﷺordered him not to exit his Ihraam because he brought Hady, which refers to the cows, camels, sheep, and goats that pilgrims slaughter in the Haram as sacrifice. The background of the story is that the Prophet ﷺsent ‘Alee (may Allah be pleased with him) to Yemen before the farewell Hajj, so he (may Allah be pleased with him) travelled from Yemen to Makkah to perform Hajj, bringing with him the alms and the fifth that he collected. On his way to Makkah, he (may Allah be pleased with him) entered the Ihraam with the intention of following the same Ihraam of the Prophet ﷺ. Later, the Prophet ﷺordered him to continue his Ihraam, because he ﷺbrought his hady too; thus, he used one Ihraam to perform ‘Umrah and Hajj. The Prophet ﷺordered his Companions (may Allah be pleased with them) who did not bring Hady with them to exit their Ihraam after completing the ‘Umrah. Then, on the Day of Tarwiyah, to enter a new Ihraam to perform Hajj.
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1558
Narrated Anas ibn Maalik (may Allah be pleased with him): Jabir said, "Alee bin Abee Taalib (may Allah be pleased with him) returned from Yemen. The Prophet ﷺ said to him, 'With what intention have you assumed the state of Ihraam?' `Alee said, "I have assumed Ihraam with an intention as that of the Prophet ﷺ." The Prophet ﷺ said (to him): If I have not brought a Hady, I would have exited my Ihraam.
Muhammad ibn Bakr add from Jurayj: The Prophet ﷺ said to him: The Prophet ﷺsaid to him, 'With what intention have you assumed the state of Ihraam?' `Alee said, "I have assumed Ihraam with an intention as that of the Prophet ﷺ. 'Offer a Hady and keep the state of Ihraam in which you are now.'.

Commentary : Hajj and ‘Umrah are of a great status and are so much rewarding such that the Prophet ﷺliked to demonstrate all their rites verbally and in action. He ﷺordered them to learn their rites directly from him, so they can teach them to the rest of Muslims.
In this hadeeth, Anas (may Allah be pleased with him) reports the incident when ‘Alee (may Allah be pleased with him) came to the Prophet ﷺin the farewell Hajj. He (may Allah be pleased with him) travelled from Yemen, where the Prophet ﷺsent him to collect the alms and the one fifth, and on his way to Makkah, he (may Allah be pleased with him) entered the state of Ihraam.  After, the Prophet ﷺasked him about the intention of his Ihraam. His answer was that he assumed Ihraam with an intention as that of the Prophet ﷺ. It happened that the Prophet ﷺwas one of the pilgrims who had Hady with them; thus, he entered the Ihraam with the intention to perform ‘Umrah and Hajj together. However, the Prophet ﷺcommented that if he had not brought a Hady with him, he would have exited his Ihraam and then entered Ihraam again for Hajj. This is because the pilgrim who brings Hady cannot exit his Ihraam until after the Hady is slaughtered on the Day of Sacrifice (Day of Nahr). The Hady refers to the cows, camels, sheep, and goats that pilgrims slaughter in the Haram as sacrifice.
In another version of the same narration, the Prophet ﷺsaid to ‘Alee (may Allah be pleased with him): 'Offer a Hady and keep the state of Ihraam in which you are now until you complete Hajj.
From the benefits we can conclude from this hadeeth is that it is permissible for the pilgrim to enter the state of Ihraam with a general intention and to have it specified before entering the rites.
This hadeeth shows that it is permissible to combine ‘Umrah and Hajj in one Ihraam (i.e., Tamattu’).
It shows the great love that the Companions (may Allah be pleased with them) had for the Prophet ﷺand how keen they were to follow his example..

1559
Narrated Abu Musa (may Allah be pleased with him): The Prophet (ﷺ) sent me to some people in Yemen and when I returned, I found him at Al-Bat-haa’. He ﷺasked me, "With what intention have you assumed Ihraam (i.e., for Hajj or for ‘Umrah or for both?") I replied, "I have assumed Ihraam with an intention like that of the Prophet ﷺ." He ﷺasked, "Have you a Hady with you?" I replied in the negative. He ﷺordered me to perform Tawaaf round the Ka`ba and between Al-Safaa and Al-Marwah and then to finish my Ihraam. I did so and went to a woman from my tribe who combed my hair or washed my head. Then, when `Umar (may Allah be pleased with him) came (i.e., became Caliph) he said, "If we follow Allah's Book, it orders us to complete Hajj and ‘Umrah; as Allah says: {Perform the Hajj and ‘Umrah for Allah.} (2.196). And if we follow the Sunnah of the Prophet (ﷺ), he ﷺdid not finish his Ihraam till he sacrificed his Hady.".

Commentary : There are three ways for performing Hajj: (1) Tamattu’: It is when the pilgrim enters the state of Ihraam with the intention to perform ‘Umrah during the months of Hajj, namely Shawwaal, Thoo al-Qa’dah, and Thoo al-Hijjah. And after completing the ‘Umrah, he exits his Ihraam and then enters the Ihraam again in the same year to perform Hajj. (2) Al-Qiraan: It is when the pilgrim enters the Ihraam with the intention to perform both ‘Umrah and Hajj together. (3) Al-Ifraad: It is when the pilgrim enters the Ihraam with the intention to perform Hajj only.
In this hadeeth, Aboo Musa AL-Ash’aree (may Allah be pleased with him) reports that the Prophet ﷺsent him to some people in Yemen to serve as a judge and teach them Islam. Later, he (may Allah be pleased with him) returned from Yemen and met the Prophet ﷺat al-Bat-haa’ in Makkah. This happened during the Ihraam of the Prophet ﷺfor the farewell Hajj. Al-Bat-haa’ is a place that has small pebbles and is located in the south of the Sacred Haram in front of Thawr Mountain. It was originally the valley of Makkah, and also known as al-Abtah.
Then, Abu Musa went to a woman from his tribe, which is understood to mean she was one of his mahram women, who combed his hair or washed his hair. He (may Allah be pleased with him) did not mention that he shaved or cut his hair, either because it was known for them or because it was a part of exiting his Ihraam.
This incident was mentioned to ‘Umar ibn al-Khattaab (may Allah be pleased with him) after he became the Caliph. He (may Allah be pleased with him) commented on it by saying that the Quran orders us to complete the rites of ‘Umrah and Hajj after we assume their rites. This is because he interpreted the ayah: {Perform the Hajj and ‘Umrah for Allah.} to mean that the rites of ‘Umrah and the rites of Hajj should be performed separately and relied on the fact that the Prophet ﷺdid Qiraan and he ﷺonly exited his Ihraam after slaughtering the Hady in Minaa. The apparent meaning of the words of ‘Umar (may Allah be pleased with him) is that he is against exiting the Ihraam after completing ‘Umrah and wait to perform Hajj with another Ihraam. However, Umar (may Allah be pleased with him) did not want to oppose the Quran and the Sunnah because Al-Nasaa’iee recorded that Abu Musa inquired from ‘Umar (may Allah be pleased with them) about it, whereupon 'Umar said: “I know that Allah's Messenger ﷺdid that (observed Tamattu'), but I disliked that people should lay with their wives in the shade of the Arak trees, and then go out for Hajj with their heads dripping.” i.e., ‘Umar (may Allah be pleased with him) disliked people to do Tamattu’ because it allows people to have intercourse with their wives until it is the time of Hajj.
It is proven authentic, as reported in Saheeh al-Bukhaaree, when the Prophet ﷺordered his Companions (may Allah be pleased with them) to perform Tamattu’, Jaabir ibn ‘Abdillah (may Allah be pleased with him) related that Suraaqah ibn Maalik (may Allah be pleased with him) stood up when he met the Prophet ﷺat al-‘Aqabah throwing the pebbles, and said: “O Messenger of Allah! Is this exclusive to you? The Messenger of Allah ﷺsaid: “No, this forever and forever.”
From the benefits we can conclude from this hadeeth learning that we should follow the Sunnah of the Prophet ﷺand follow his example in all his actions.
This hadeeth shows that it is permissible to perform ‘Umrah during the months of Hajj.
It shows that it is permissible to have a general intention for Ihraam and that it be specified before entering the rites.

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1560
Narrated ‘Aaishah (may Allah be pleased with her): "We set out with Allah's Messenger (ﷺ) in the months of Hajj, and (in) the nights of Hajj, and at the time and places of Hajj and in a state of Hajj. We dismounted at Sarif. The Prophet (ﷺ) then addressed his Companions (may Allah be pleased with them) and said, "Anyone who has not got a Hady and likes to do ‘Umrah instead of Hajj may do so (i.e., Hajj-al-Tamattu`) and anyone who has got a Hady should not finish the Ihraam after performing ' `Umrah. (i.e., Hajj-al-Qiraan). ‘Aaishah (may Allah be pleased with her) added, "Some of the Companions of the Prophet (ﷺ) complied while some of them did not." As for Allah's Messenger (ﷺ) and some of his Companions, they were resourceful and had the Hady with them, they could not perform ‘Umrah (alone) (but had to perform both Hajj and ‘Umrah with one Ihraam). ‘Aaishah (may Allah be pleased with her) added, "Allah's Messenger (ﷺ) came to me and saw me weeping and said, "What makes you weep, O Hantaah?" I replied, "I have heard your conversation with your Companions, and I cannot perform the ‘Umrah." He asked, "What is wrong with you?' I replied, ' I am in a state that does not allow me to offer the prayers (i.e., I have my menses).' He (ﷺ) said, ' It will not harm you for you are one of the daughters of Adam, and Allah has written for you (this state) as He has written it for them. Keep on with your intentions for Hajj and Allah may reward you that." ‘Aaishah (may Allah be pleased with her) further added, "Then we proceeded for Hajj till we reached Mina and I became clean from my menses. Then I went out from Mina and performed Tawaaf round the Ka`bah." ‘Aaishah (may Allah be pleased with her) added, "I went along with the Prophet (ﷺ) in his final departure (from Hajj) till he dismounted at Al-Muhassab, and we too, dismounted with him." He called `Abd al-Rahmaan bin Abu Bakr and said to him, 'Take your sister outside the sanctuary of Makkah and let her assume Ihraam for 'Umrah, and when you had finished `Umrah, return to this place and I will wait for you both till you both return to me.' " ' ‘Aaishah (may Allah be pleased with her) added, " So we went out of the sanctuary of Makkah and after finishing from the `Umrah and the Tawaaf, we returned to the Prophet (ﷺ) at dawn. He (ﷺ) said, 'Have you performed the `Umrah?' We replied in the affirmative. Thereupon, he (ﷺ) announced the departure amongst his Companions and the people set out for the journey, and the Prophet too left for al-Madeenah.''.

Commentary : There are three ways for performing Hajj: (1) Tamattu’: It is when the pilgrim enters the state of Ihraam with the intention to perform ‘Umrah during the months of Hajj, namely Shawwaal, Thoo al-Qa’dah, and Thoo al-Hijjah. And after completing the ‘Umrah, he exits his Ihraam and then enters the Ihraam again in the same year to perform Hajj. (2) Al-Qiraan: It is when the pilgrim enters the Ihraam with the intention to perform both ‘Umrah and Hajj together. (3) Al-Ifraad: It is when the pilgrim enters the Ihraam with the intention to perform Hajj only.
In this hadeeth, ‘Aaishah (may Allah be pleased with her) reports that she set out with the Messenger of Allah ﷺin the months and nights of Hajj i.e., she went out with him during the time of Hajj and attended the designated locations of Hajj, underwent the different conditions of pilgrimage, and refrained from all that which is not allowed during pilgrimage. They landed at Sarif, a place six miles (10 km) away from Makkah, and there the Prophet ﷺaddressed his Companions (may Allah be pleased with them) and said to them that he likes whoever does not have Hady – which are the cows, camels, sheep, and goats that pilgrims slaughter in the Haram as sacrifice to make their Ihraam for ‘Umrah only and then exit their Ihraam, and there is nothing required from them for doing so. This is because when the Companions (may Allah be pleased with her) set out with the Prophet ﷺin this journey, they entered their Ihraam with the intention of performing ‘Umrah and Hajj together. After all of them completed the rites of ‘Umrah, he ﷺordered those who did not have Hady to exit their Ihraam and enter Ihraam for Hajj on the day of Tarwiyah. As for those who had Hady, he ﷺordered them to maintain their Ihraam; thus, the rites of ‘Umrah be included in the rites of Hajj. Some of the Companions (may Allah be pleased with them) exited their Ihraam while some other Companions did not, which shows that as if the order was optional. It was said that the Prophet ﷺmade it optional for them at the beginning to absorb their shock and be kind to them by showing that they will get the reward of ‘Umrah in the months of Hajj, because at that time, they considered exiting their Ihraam before performing Hajj a serious heinous act, but then he ﷺemphasised his order and made it obligatory upon them, as he ﷺdisliked their reluctance to follow the order. However, after he ﷺmade it obligatory, all of them accepted it and complied except those who had Hady. The Messenger of Allah ﷺand some of his Companions were resourceful and had Hady; thus, they did not exit their Ihraam after completing the ‘Umrah.
Afterwards, the Prophet ﷺfound ‘Aaishah (may Allah be pleased with her) crying so he ﷺinquired as to what was wrong and addressed her with the name Hantaah, which was said that a person does not know the evil and plots of people! It is possible that it is used as a form of calling to say Hey you! She explained that she heard his instruction to his Companions – that those who do not have Hady to exit their Ihraam after they have completed the ‘Umrah - and then informed him that she cannot perform the rites of ‘Umrah i.e., the Tawaaf and brisk walking between al-Safaa and al-Marwah because she got her period, although her Ihraam was to do Qiraan (Hajj and ‘Umrah together). However, out of her decorum. Thereupon, the Prophet ﷺattempted to make it easier on her and cheer her up so he ﷺinformed her that her menses will not harm her, because it is a thing which Allah has ordained for the daughters of Adam, and that this happens to all women. Then, he ﷺtold her to continue her Hajj with the hope that Allah will allow her to perform it and complete it.
‘Aaishah (may Allah be pleased with her) assumed her Hajj and after she arrived at Mina, she became clean from her menses, which was on the 10th of Thoo al-Hijjah, on the Day of Nahr. Mina is a valley surrounded by mountains and is located about 6 km to the south of Makkah, between Makkah and the mountain of ‘Arafah. There, some of the rites of Hajj are performed like the rite of throwing the pebbles. After she became clean, she left Mina and performed Tawaaf round the Ka’bah. Then, she joined the Prophet ﷺand the cohort who departed Minaa on the 13th of Thoo al-Hijjah as others departed it on the 12th of Thoo al-Hijjah. After, she went down with the Prophet ﷺto a place called al-Muhassab, which is a spacious land between Makkah and Minaa. The name of the place is derived from the Arabic word al-Hasbaa’ (pebbles) because pebbles gather there from the water stream.
The Prophet ﷺorderd ‘Abd al-Rahmaan ibn Abi Bakr al-Siddeeq (may Allah be pleased with him) to take his sister, ‘Aaishah (may Allah be pleased with her) and leave the Haram and go to the Tan’eem so she can enter her Ihraam for ‘Umrah in lieu of the ‘Umrah she missed because of her menses. Then, he ﷺordered them to return to al-Muhassab after completing the ‘Umrah where he ﷺwill wait for them. She (may Allah be pleased with her) followed the instructions of the Prophet ﷺand went to the Tan’eem, which is a place located 7 km from the Haram of Makkah and the place from which the people of Makkah enter Ihraam. After she entered her Ihraam for ‘Umrah and completed the final tawaaf, she headed to where the Prophet ﷺwas waiting for her. She arrived about fajr time. After he ﷺlearned that she completed her ‘Umrah, he ﷺinformed his Companions that it is the time to depart, so all the people joined them and on their way to al-Madeenah, he ﷺpassed by the Ka’bah and performed the farewell Tawaaf before Fajr time, as reported in the hadeeth in Saheeh Muslim.
This hadeeth shows the mercy of the Prophet ﷺtowards his wife and his attempts to cheer her up and pleases her when she was sad.
It shows that the last rite that pilgrims need to do is to perform the farewell Tawaaf and then leave to their homeland.
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1561
Narrated ‘Aaishah (may Allah be pleased with her): 'We went out with the Prophet (ﷺ) with the intention of performing Hajj only and when we reached Makkah, we performed Tawaaf round the Ka`bah and then the Prophet (ﷺ) ordered those who had not driven the Hady along with them to finish their Ihraam.  Thereupon, the people who had not driven the Hady along with them finished their Ihraam. The Prophet's wives, too, had not driven the Hady with them, so they too, finished their Ihraam." `Aaishah (may Allah be pleased with her) added, "I got my menses and could not perform Tawaaf round the Ka`bah." So, when it was the night of Hasbah, I said, 'O Allah's Messenger (ﷺ)! Everyone is returning after performing Hajj and `Umrah, but I am returning after performing Hajj only.' He (ﷺ) said, 'Did not you perform Tawaaf round the Ka`bah the night we reached Makkah?' I replied in the negative. He (ﷺ) said, 'Go with your brother to Tan`eem and assume the Ihraam for `Umrah, (and after performing it) come back to such and such a place.' On that Safiyyah (may Allah be pleased with her) said, 'I feel that I will detain you all.' The Prophet (ﷺ) said, 'O 'Aqra Halqa! Did not you perform Tawaaf round the Ka`bah on the Day of Sacrifice? (i.e., Tawaaf-al-ifaadah) Safiyyah (may Allah be pleased with her) replied in the affirmative. He said, (to Safiyyah). 'There is no harm for you to proceed on with us.' " `Aaishah (may Allah be pleased with her) added, "(after returning from `Umrah), the Prophet (ﷺ) met me while he was ascending (from Makkah) and I was descending to it, or I was ascending, and he was descending.".

Commentary : There are three ways for performing Hajj: (1) Tamattu’: It is when the pilgrim enters the state of Ihraam with the intention to perform ‘Umrah during the months of Hajj, namely Shawwaal, Thoo al-Qa’dah, and Thoo al-Hijjah. And after completing the ‘Umrah, he exits his Ihraam and then enters the Ihraam again in the same year to perform Hajj. (2) Al-Qiraan: It is when the pilgrim enters the Ihraam with the intention to perform both ‘Umrah and Hajj together. (3) Al-Ifraad: It is when the pilgrim enters the Ihraam with the intention to perform Hajj only.
In this hadeeth, ‘Aaishah (may Allah be pleased with her), the Mother of the Believers, reports that she set out with the Prophet ﷺin his farewell hajj, which occurred in the 10th year of Hijrah. They departed al-Madeenah with the intention to perform Hajj; thus, when they arrived at Makkah, they performed the arrival Tawaaf without her because she had her period when they entered Makkah. The Prophet ﷺordered those who did not have Hady to exit their Ihraam after performing ‘Umarh, which is done by performing Tawaaf then perform the brisk walking between al-Safaa and al-Marwah, and finally to cut [or shave] the hair. This is how pilgrims break their ‘Umrah from Hajj, and it happened that the wives of the Prophet ﷺdid not have Hady thus they exited their Ihraam after completing the rites of ‘Umrah.
The Hady mentioned in the hadeeth refers to the cows, camels, sheep, and goats that pilgrims slaughter in the Haram as sacrifice.
‘Aaishah (may Allah be pleased with her) reports that she menstruated thus could not perform the Tawaaf of ‘Umrah. As for the Tawaaf of Hajj, she mentioned according to another narration in Saheeh al-Bukhaaree, that she was in her Ihraam for Hajj and when she arrived at Mina on the 10th day of Thoo al-Hijjah, which is the Day of Sacrifice, she became clean then she left Mina and performed Tawaaf al-Ifaadah then she left with the Prophet ﷺin the group who leave Mina on the 13th of Thoo al-Hijjah.
When it was the night of Hasbah, which is the night that they spent at al-Muhassab i.e., a spacious land between Makkah and Mina. The name of the place is derived from the Arabic word al-Hasbaa’ (pebbles) because pebbles gather there from the water stream. This was when the Prophet ﷺleft preparing to travel back to al-Madeenah. There, she (may Allah be pleased with her) said to the Prophet ﷺ: “Everyone is returning after performing Hajj and `Umrah, but I am returning after performing Hajj only,” because she was keen on doing as many good deeds and acts of worship as possible just like the other Mother of the Believers and Companions (may Allah be pleased with them). She wanted to perform ‘Umrah like everyone else. The Prophet ﷺordered her to go with her brother ‘Abd al-Rahmaan (may Allah be pleased with him) to the Tan’eem and enter Ihraam for ‘Umrah from there. He ﷺdid that to please her and make her happy and then appointed al-Muhassab, where he ﷺwas spending the night, the place of meeting after she completes her ‘Umrah.
‘Aaishah (may Allah be pleased with her) then relates that Safiyyah bint Huyyay (may Allah be pleased with her) thought that she will delay the people because she menstruated and could not perform the farewell Tawaaf. She menstruated on the night of Sacrifice and thought that everyone will have to wait for her until she be clean and perform it. The Prophet ﷺremarked: “Aqra Halqa” which is an expression that was customary among the Arabs who would utter it out of habit without intending its meaning, which is an invocation against the person. However, the Prophet ﷺasked her if she performed the tawaaf al-Ifaadah and she confirmed that she completed it. Thereupon, he ﷺinformed him that it was not a problem, and that she does not have to do it because menstruating women are not obliged to do it.
Then, ‘Aaishah (may Allah be pleased with her) mentions that she met the Prophet ﷺat al-Muhassab, which is the starting point from which people depart to outside Makkah. She mentioned that she met him ﷺwhile he was ascending (from Makkah) and she was descending to it, or she was ascending, and he ﷺwas descending.
This hadeeth shows that it is permissible to perform ‘Umrah in the months of Hajj and exit Ihraam.
It shows the kind treatment and compassion of the Prophet ﷺfor women..

1108
‘Umar ibn Abi Salamah reported that he asked the Messenger of Allah (may Allah's peace and blessings be upon him): "Can a fasting person kiss?" The Messenger of Allah (may Allah's peace and blessings be upon him) said to him: "Ask her" (’Umm Salamah). So, she informed him that the Messenger of Allah (may Allah's peace and blessings be upon him) would do that. Thereupon, he said: "O Messenger of Allah, Allah forgave your past and future sins for you." Whereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said to him: "Indeed, by Allah, I am the most heedful and fearful of Allah among you.".

Commentary : Fasting has specific rulings that a Muslim must know and act upon. The Prophet (may Allah's peace and blessings be upon him) demonstrated its obligatory elements, Sunnahs, and disliked things verbally and physically.
In this Hadīth, ‘Umar ibn Abi Salamah (may Allah be pleased with him), the foster son of the Prophet (may Allah's peace and blessings be upon him), relates that he asked the Messenger of Allah (may Allah's peace and blessings be upon him): "Can a fasting person kiss" his wife or a woman lawful for him during the daytime of Ramadan without his fast being invalidated due to that? Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said to him: "Ask this" i.e., ’Umm Salamah, who is the mother of ‘Umar ibn Abi Salamah (may Allah be pleased with them). So, she informed him that the Messenger of Allah (may Allah's peace and blessings be upon him) would kiss his wives while he was fasting. Thereupon, he said: "O Messenger of Allah, Allah forgave your past and future sins for you" i.e., this is one of your peculiar traits and you are not blameworthy in what you do, for Allah forgave your past and future sins. In response, the Messenger of Allah (may Allah's peace and blessings be upon him) said to him: "Indeed, by Allah, I am the most heedful and fearful of Allah among you" i.e., I am the most knowledgeable among you of what I do in heedfulness of Allah Almighty and the most fearful among you of His punishment. So, how would you think of me, or see it as possible, that I may engage in something prohibited?! This denotes criticism of those who thought he might fall short in worship due to reliance upon the forgiveness of his sins.
It is said: The Messenger of Allah (may Allah's peace and blessings be upon him) referred 'Umar ibn Abi Salamah (may Allah be pleased with him), concerning this question, to his mother, whereas during Jāhiliyyah, a person would not allude to the son or brother of his wife that he kissed or approached her intimately. And indeed, the Messenger of Allah (may Allah's peace and blessings be upon him) is more exalted with regard to refraining from that. But, the Messenger of Allah (may Allah's peace and blessings be upon him) wanted to point out that their refrainment from that during Jāhiliyyah was frivolous behavior on their part and unrelated to the Shariah. So, he referred him to his mother.
The Hadīth indicates that kissing during the fast is not part of the peculiar traits of the Prophet (may Allah's peace and blessings be upon him)..

1110
‘Ā’ishah (may Allah be pleased with her) reported: that a man came to the Prophet (may Allah's peace and blessings be upon him), asking him for a Fatwa while she was hearing from behind the door, he said: "O Messenger of Allah, the prayer becomes due upon me while I am Junub (ritually impure); should I fast?" The Messenger of Allah (may Allah's peace and blessings be upon him) said: "The prayer also becomes due upon me while I am Junub, and I observe fast." He said: "You are not like us, O Messenger of Allah, for Allah forgave your past and future sins for you." Thereupon, he said: "By Allah, I hope I am the most fearful of Allah among you and the most knowledgeable among you of the things I should be heedful of.".

Commentary : Fasting has specific rulings that a Muslim must know and act upon. The Prophet (may Allah's peace and blessings be upon him) demonstrated its obligatory elements, Sunnahs, and disliked things by words and deeds.
In this Hadīth, the Mother of the Believers ‘Ā’ishah (may Allah be pleased with her) relates that a man came to the Prophet (may Allah's peace and blessings be upon him) asking him about something relating to the purification of the fasting person from Janābah (major ritual impurity). Meanwhile, ‘Ā’ishah (may Allah be pleased with her) was behind the door, hearing. The man told the Prophet (may Allah's peace and blessings be upon him) that the Fajr prayer would sometimes become due while he was Junub; so, should he observe fast while in this state of Janābah and take a bath after that? Janābah refers to the state after someone ejaculates semen or engages in sexual intercourse. It is called such because of Ijtināb (avoidance) of prayer and worship till getting purified from it. The Messenger of Allah (may Allah's peace and blessings be upon him) said to him: "The prayer also becomes due upon me while I am Junub, and I observe fast." He (may Allah's peace and blessings be upon him) responded to him by action, for it is more profound than saying: Take a bath and observe fast. This demonstrates the legitimacy of fasting by a Junub person before he bathes. This is because the occurrence of Janābah before Fajr does not prevent the intention of fasting or make it invalid. The man said: "You are not like us, O Messenger of Allah, for Allah forgave your past and future sins for you" i.e., this is one of your peculiar traits, and you are not to blame for what you do. In the version by Abu Dāwūd: "So, the Messenger of Allah (may Allah's peace and blessings be upon him) got angry." Indeed, he (may Allah's peace and blessings be upon him) got angry because this man regarded that as a peculiar trait for him without knowledge, though the Prophet (may Allah's peace and blessings be upon him) informed him about his action in response to his question. The Messenger of Allah (may Allah's peace and blessings be upon him) said to him: "By Allah, I hope I am the most fearful of Allah among you", i.e., that I am the most fearful among you of His punishment, "and the most knowledgeable among you of the things I should be heedful of" i.e., that I am the most knowledgeable among you of that by which I heed Allah Almighty. The hope of the Prophet (may Allah's peace and blessings be upon him) would surely materialize, by consensus. This involves criticism of those who attribute to him neglect in worship for reliance upon the forgiveness of his sins..

1114
Jābir ibn ‘Abdullāh (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) left for Makkah during the year of the Conquest, in Ramadan, and he fasted until he reached Kurā‘ al-Ghamīm, and so the people fasted. Then, he called for a cup of water, which he elevated so that the people could see it, and then he drank. Afterwards, it was said to him: Some of the people fasted. Thereupon, he said: "Those are the disobedient ones, those are the disobedient ones." [Another version adds]: It was said to him: Fasting has become too difficult for the people, and indeed they are watching you to see what you will do. So, he called for a cup of water after ‘Asr..

Commentary : Jihad and being in a battle are among the situations that require all the meanings of good health and strength, particularly upon encountering the enemy. A traveler is given a dispensation not to fast, so that he can have the strength to travel. And there is a greater reason for refraining from fasting during Jihad, as it needs more strength.
In this Hadīth, Jābir ibn ‘Abdullāh (may Allah be pleased with him) relates that the Messenger of Allah (may Allah's peace and blessings be upon him) set out during the year of the Conquest, in 8 A.H., intending to conquer Makkah, during Ramadan. The Prophet (may Allah's peace and blessings be upon him) and the army with him were fasting, until he reached "Kurā‘ al-Ghamīm", the name of a place between Makkah and Madīnah. Al-Ghamīm: a valley 8 miles (nearly 13km) opposite ‘Usfān, and 64km away from Makkah on the way to Madīnah. It is known today as Barqā’ al-Ghamīm. Al-Kurā‘: a black mountain connected to it.
When he arrived there, he called for a cup of water and raised it to his mouth until the people looked at him. In a version: "Fasting has become too difficult for the people, and indeed they are watching you to see what you will do" in terms of fasting or breaking the fast. "So, he called for a cup of water after ‘Asr." This version clarifies that fasting exhausted the people and they were waiting for the Prophet's order regarding this matter. So, the Prophet (may Allah's peace and blessings be upon him) called for water after ‘Asr and drank from it, so that the people would follow his example and break their fast. He (may Allah's peace and blessings be upon him) sought leniency and ease for them, in line with the verse that reads: {But if anyone is ill or on a journey, he should make up for those days. Allah wants ease for you and does not want hardship for you.} [Surat al-Baqarah: 185] Allah Almighty informs that, by breaking the fast during travel, He wants to facilitate things for His servants.
Thereafter, the Prophet (may Allah's peace and blessings be upon him) was told that some of the people fasted. Thereupon, he said: "Those are the disobedient ones; those are the disobedient ones." This is because when he gives a command, it must be observed. He would sometimes give commands by his statements and sometimes by his actions. So, when he broke the fast, this constituted a command, indicated by his very condition, aimed at giving a dispensation, so that he could draw strength from breaking the fast and be able to engage in the Jihad he set out for. When those people renounced his action, they were extremely wrong. If they thought that their observance of the fast was better than the Messenger of Allah (may Allah's peace and blessings be upon him) breaking the fast, this sufficed as an error and lack of understanding on their part. And if they were not aware that their breaking of the fast would make them more capable of Jihad, this was a poor understanding from them. Hence, they were labeled as disobedient because, by doing so, they violated the Shariah and were not flexible to accept it. The Prophet (may Allah's peace and blessings be upon him) repeated his statement "those are the disobedient ones" for emphasis.
The Hadīth mentions going to battle in Ramadan and the legitimacy of breaking the fast during its daytime, lest the army would be too weak to engage in the war.
It indicates the Prophet's complete mercy and compassion toward his Ummah.
It demonstrates the necessity of following the Prophet's commands and that whoever disobeys him, due to any standpoint, becomes a disobedient person.
It shows the leniency of Islam and the ease of its obligations, as it sanctions breaking the fast for travelers.
As it points to the permissibility of breaking the fast during the daytime for a person who intends to fast from the night if something unexpected occurs to him..

1120
Qaz‘ah reported: I came to Abu Sa‘īd al-Khudri (may Allah be pleased with him) and he was surrounded by people, and when they dispersed, I said to him: "I am not going to ask you about what these people were asking." I asked him about fasting during travel. He said: We traveled with the Messenger of Allah (may Allah's peace and blessings be upon him) to Makkah while we were fasting. We halted at a place. Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said: "You have neared your enemy and breaking the fast will give you greater strength." This was a dispensation. So, some of us continued to observe the fast and some of us broke it. Then, we stopped at another place, and he said: "You are going to encounter the enemy in the morning and breaking the fast will give you greater strength; so, break the fast." This was stressful; so, we broke the fast. Then, he said: I saw us observing the fast with the Messenger of Allah (may Allah's peace and blessings be upon him) during travel after that..

Commentary : Traveling and encountering the enemy are among the things that require physical strength to endure hardships and difficulties. This Hadīth demonstrates some of the dispensations and determinations related to travel by observing the fast therein or breaking it, and the dispensations and determinations upon encountering the enemy in the month of Ramadan and during fasting. The Tābi‘i Qaz‘ah ibn Yahya al-Basri says that he came to Abu Sa‘īd al-Khudri (may Allah be pleased with him) "and he was surrounded by people" i.e., a lot of people were around him learning and benefiting from his narration of Hadīths. When the people dispersed and departed, he said to Abu Sa‘īd (may Allah be pleased with him): I will not ask you about the matters people ask you about. He probably meant that his question was not addressed by Abu Sa‘īd (may Allah be pleased with him) before that or no one in this gathering asked him about it. He asked him about the ruling on fasting during travel and the involved dispensations or determinations. Demonstrating their conditions during travel along with the Messenger of Allah (may Allah's peace and blessings be upon him), Abu Sa‘īd (may Allah be pleased with him) informed him that they began their journey from Madīnah for the Conquest of Makkah while fasting during the month of Ramadan. When they stopped at some place for rest, the Messenger of Allah (may Allah's peace and blessings be upon him) told them that they came near the enemy and the war, and that breaking the fast would give them greater strength, as encountering the enemy requires strength, and breaking the fast achieves this purpose more than fasting. This indicates that maintaining strength by refraining from fasting is better for someone expecting to face the enemy.
His statement: "This was a dispensation" means that they did not take this statement as denoting a binding command for breaking the fast or asking for that firmly. Rather, the Prophet (may Allah's peace and blessings be upon him) noted that breaking the fast is more appropriate for those apprehensive of weakness. So, some of them observed the fast and some others broke it.
Then, they halted at another place for rest. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said to them: "You are going to encounter the enemy in the morning" i.e., you will attack them in the morning. "and breaking the fast will give you greater strength; so, break the fast." Abu Sa‘īd (may Allah be pleased with him) said: "This situation was stressful" i.e., they took his command to break the fast as denoting emphasis and necessity. So, they all broke the fast. This shows that the Companions would understand the objectives of the Prophet's discourse.
Then, Abu Sa‘īd (may Allah be pleased with him) said that they would later fast along with the Messenger of Allah (may Allah's peace and blessings be upon him) during travel, which indicates that the prohibition to observe fasting during their travel for the Conquest of Makkah did not abrogate the permissibility of fasting. Indeed, this is linked to ability and casual circumstances and whether there arises a need for breaking the the fast during travel..

1133
Al-Hakam ibn al-A‘raj reported: I came to Ibn ‘Abbās (may Allah be pleased with him) while he was using his garment as a pillow near Zamzam and said to him: "Tell me about the fasting of ‘Āshūrā’." He said: "When you see the crescent of Muharram, then count and observe the fast on the ninth day." I said: "Is this how the Messenger of Allah (may Allah's peace and blessings be upon him) used to fast it?" He said: 'Yes.'.

Commentary : The day of ‘Āshūrā’ is the tenth day of Muharram. The Prophet (may Allah's peace and blessings be upon him) was keen on fasting the day of ‘Āshūrā’ and he would urge others to fast it. Its fasting was obligatory before Ramadan, and when the fasting of Ramadan was ordained upon the Muslims, only the fasting of Ramadan became the obligatory one, and the fasting of ‘Āshūrā’ became optional; whoever wished could fast it, and whoever wished could leave it.
In this Hadīth, the Tābi‘i Al-Hakam ibn al-A‘raj says that he came to ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) while he was putting his garment and clothing underneath his head near the well of Zamzam inside the Sacred Mosque in Makkah. He asked Ibn ‘Abbās (may Allah be pleased with him) about the fasting of the day of ‘Āshūrā’: When should it be observed? Ibn ‘Abbās (may Allah be pleased with him) said to him: When you see the crescent of the month of Muharram and its beginning is verified, start to count the days until you reach the ninth day and observe the fast on it. In other words: Fast the ninth day along with the tenth one. This does not mean that the tenth day should be neglected and only the ninth day should be fasted. Thereupon, Al-Hakam ibn ‘Abbās asked: Did the Prophet (may Allah's peace and blessings be upon him) use to fast the ninth day? In reply, Ibn ‘Abbās said: Yes, referring to the Hadīth narrated by Muslim about the Prophet's intention to fast the ninth day along with the tenth one. The Prophet (may Allah's peace and blessings be upon him) said: "If I live to the next year, I will fast the ninth day", lest it would resemble the Jews in fasting the tenth day only. On the merit of fasting this day, a Hadīth narrated in the Sahīh Muslim Collection mentions that it expiates the sins of the preceding year..

1134
‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) reported: When the Messenger of Allah (may Allah's peace and blessings be upon him) fasted the day of ‘Āshūrā’ and commanded that it be fasted, they said: "O Messenger of Allah, this is a day on which the Jews and the Christians extol." So, the Messenger of Allah (may Allah's peace and blessings be upon him) said: "When the next year comes, Allah Willing, we will fast the ninth day." He said: Before the next year came, the Messenger of Allah (may Allah's peace and blessings be upon him) passed away..

Commentary : The day of ‘Āshūrā’ is the tenth day of Muharram, and the Quraysh used to fast it. When the Messenger of Allah (may Allah's peace and blessings be upon him) came to Madīnah, he fasted it as a usual practice and commanded that it be fasted. Its fasting was obligatory before Ramadan, and when the fasting of Ramadan was ordained upon the Muslims, only the fasting of Ramadan became the obligatory one, and the fasting of ‘Āshūrā’ became optional; whoever wished could fast it, and whoever wished could leave it.
In this Hadīth, ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) says that when the Prophet (may Allah's peace and blessings be upon him) fasted the day of ‘Āshūrā’ and enjoined his Companions (may Allah be pleased with them) to fast it, they said to him: "O Messenger of Allah, this is a day on which the Jews and the Christians extol" by fasting too. This is because it is a day in which Allah saved Moses (Mūsa) (peace be upon him) from Pharaoh and his soldiers. Indeed, the Companions (may Allah be pleased with them) mentioned that to the Prophet (may Allah's peace and blessings be upon him) because it was known that he would mostly intend to differ from the Jews and the Christians. In response, the Prophet (may Allah's peace and blessings be upon him), as narrated in the Two Sahīh Collections, said: "We are more entitled to Moses than them. So, fast it" i.e., by agreeing with him in gratitude to Allah Almighty and feeling happy for his salvation. This is because the Prophet (may Allah's peace and blessings be upon him) accords with him over the basis of the religion. As for the Jews, they engaged in distortion, change, and alteration. So, the Prophet (may Allah's peace and blessings be upon him) fasted it and commanded the people to fast it. On the merit of fasting this day, a Hadīth narrated in the Sahīh Muslim Collection mentions that it expiates the sins of the preceding year.
Then, the Messenger of Allah (may Allah's peace and blessings be upon him) determined to fast the ninth day along with the tenth one to differ from the People of the Book in their observance of fasting on the tenth day only. Ibn ‘Abbās said that before the following year came, the Prophet (may Allah's peace and blessings be upon him) had passed away.
The Hadīth points out that the Prophet (may Allah's peace and blessings be upon him) used to differ from the Jews and the Christians.
It demonstrates the significance of the day of ‘Āshūrā’ and how the Muslims value it highly..

1139
Ziyād ibn Jubayr reported: A man came to Ibn ‘Umar (may Allah be pleased with him) and said: "I made a vow to fast a day and it happened to coincide with a day of Ad'ha, or Fitr." Ibn ‘Umar (may Allah be pleased with him) said to him: "Allah Almighty enjoined the fulfillment of vows, and the Messenger of Allah (may Allah's peace and blessings be upon him) forbade fasting this day.".

Commentary : A vow means that a person obligates himself to do something which the Shariah does not ordain upon him. For example, he says: Upon me is a sacrifice or fasting such and such a day, if Allah cures this ill person of mine. So, it takes the form of stipulating a condition to Allah Almighty.
In this Hadīth, the Tābi‘i Ziyād ibn Jubayr relates that a man came to ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) and told him that he made a vow to fast a certain day, and this vowed day happened to coincide with the day of Eid al-Ad'ha, or the day of Eid al-Fitr. So, he asked him about what he should do: fast it or not? In response, Ibn ‘Umar (may Allah be pleased with him) said: "Allah Almighty enjoined the fulfillment of vows," which occurs in the verse that reads: {and fulfill their vows.} [Surat al-Hajj: 29] "and the Messenger of Allah (may Allah's peace and blessings be upon him) forbade fasting this day" i.e., fasting the two days of the two Eids. He forbade fasting these two days because they are days of festivity, play, joy, and eating and drinking. Also, Eid al-Fitr is the day of breaking the fast of Ramadan. As for the day of Eid al-Ad'ha, this is intended to enable the Muslim to eat from his sacrificial animal, if he has sacrificed. Ibn ‘Umar (may Allah be pleased with him) seemed to have refrained from giving a Fatwa on this issue, considering the conflict between the proofs he had. This was done by way of Tawarru‘ (caution) from Ibn ‘Umar (may Allah be pleased with him), and he was known for it. And it is said: Ibn ‘Umar (may Allah be pleased with him) clarified to him the general ruling and the specific one. So, he should do both things, namely, to not fast the day of Eid, in compliance with the prohibition by the Prophet (may Allah's peace and blessings be upon him), and to fast a day in place of it, given Allah's command to fulfill vows.
The Hadīth contains the command to fulfill vows.
It is prohibited to fast the two days of Eid al-Fitr and Eid al-Ad'ha..

1141
Nubayshah al-Hudhali reported: The Prophet (may Allah's peace and blessings be upon him) said: "The Days of Tashrīq are days of eating and drinking." [Another version adds: "and remembrance of Allah."].

Commentary : Islam is the religion of tolerance and ease. It provides much space to the Muslims, so that they can be generous to themselves and their families in eating and drinking during the Eid days.
In this Hadīth, the Messenger of Allah (may Allah's peace and blessings be upon him) says: "The Days of Tashrīq," are the 11th, 12th, and 13th days of Dhul-Hijjah. They were called as such because in these days people used to cure the meat of sacrificial animals and spread them in the sun to dry, which is known as Tashrīq in Arabic. This was their practice during their era. But, nowadays, the meat of sacrificial animals and offerings is available. They are "days of eating and drinking;" so, people should eat, drink, and not observe fasting therein. They should also remember Allah, supplicate to Him, and show gratitude to Him for the sustenance and guidance He has bestowed upon them.
The Prophet (may Allah's peace and blessings be upon him) forbade fasting during the Days of Tashrīq. For example, in a Hadīth narrated by Al-Bukhāri in his Sahīh Collection, Ibn ‘Umar and ‘Ā’ishah (may Allah be pleased with both of them) reported: "No permission was given for fasting during the Days of Tashrīq except for someone who cannot afford the sacrificial animal," i.e., to the performer of Tamattu‘ or Qirān Hajj who cannot afford the sacrificial animal. This represents flexibility for the people.
In the prohibition of fasting these days and the command to eat and drink lies a good reason. Since Allah Almighty knows that those who come to His House undergo hardships during travel, tiredness because of Ihrām, and self-struggle while performing the rituals, He prescribed rest for them after that, by staying at Mina on the Day of Nahr and three subsequent days. And He ordered them to eat from the meat of sacrificial animals out of His kindness and mercy towards them, for they are the guests of Allah Almighty therein. He also included the people of other countries with them, for they join them in undergoing hardships for the sake of Allah Almighty, like the hard work they endure during the ten days of Dhul-Hijjah, as they observe fasting, remember Allah, and worship diligently, and in seeking closeness to Allah by slaughtering sacrifices and in the attainment of forgiveness. So, they join them in their Eids, and everyone shares rest by eating and drinking. Thus, all Muslims become the guests of Allah Almighty during these days, eating from His sustenance and showing gratitude to Him for His grace. And since it does not befit the Most Generous to let His guests go hungry, they were forbidden to fast these days..

1142
Ka‘b ibn Mālik reported: that the Messenger of Allah (may Allah's peace and blessings be upon him) sent him and Aws ibn al-Hadathān during the days of Tashrīq to announce that none will enter Paradise except a believer, and the days of Mina are days of eating and drinking..

Commentary : The Prophet (may Allah's peace and blessings be upon him) used to clarify to the Muslims the matters of the religion and give them good news that would gladden them due to the great rewards for the deeds in Islam. He would also demonstrate to them the ease of the religion and how it cares about people's conditions.
In this Hadīth, Ka‘b ibn Mālik (may Allah be pleased with him) says that the Messenger of Allah (may Allah's peace and blessings be upon him) sent him along with Aws ibn al-Hadathān during the days of Tashrīq, which are the three days that follow the day of Nahr (slaughter), namely the 11th, 12th, and 13th of Dhul-Hijjah. They were given this name because of people's Tashrīq (cutting into long narrow strips) of the meat of sacrificial animals, as they would cut the meat into strips and leave them to dry in the sun. This was their situation in the early stage of Islam. They are also known as the days of Mina. He commanded them to announce to the pilgrims in the Sacred Precincts that "none will enter Paradise except a believer" i.e., none will enter Paradise except those who believe in Allah, testify that Muhammad is the Messenger of Allah, and act according to this Īmān. This gives glad tidings to the believers and motivates people to complete the pillars of Īmān so that they can win Paradise. And it warns those who did not embrace Islam, and so that the pilgrims will return to their countries and warn the polytheists among their people.
He (may Allah's peace and blessings be upon him) instructed them to announce to the people that the days of Mina are days of eating and drinking. These are the days in which the pilgrims stay in the valley of Mina - located nearly 6km away from the Sacred Mosque - to throw the pebbles. They are the appointed days which Allah mentions in the verse that reads: {And remember Allah during the appointed days. But whoever hastens to depart [Mina] on the second day, there is no sin upon him; and whoever delays [until the third], there is no sin upon him for those who fear Allah.} [Surat al-Baqarah: 203] During these days, the meat of ’Ud'hiyah (sacrificial animals by non-pilgrims on Eid al-Ad'ha) and Hady (sacrificial animals by pilgrims) is abundantly available. So, let the people eat and drink and mention Allah's name for His provision and guidance to them.
The Prophet (may Allah's peace and blessings be upon him) forbade fasting the days of Tashrīq. In a Hadīth narrated in the Sahīh Al-Bukhāri Collection, Ibn ‘Umar and ‘Ā’ishah (may Allah be pleased with both of them) reported: It was not permitted to fast on the days of Tashrīq except for those who could not afford the Hady (sacrifice).
The Hadīth mentions that Paradise was prepared for the believers only.
It shows merit for Ka‘b ibn Mālik and Aws ibn al-Hadathān (may Allah be pleased with both of them) and a commendable act by them..

1144
Abu Hurayrah (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) said: "Do not single out the night of Friday from among the nights for performing Qiyām al-Layl. And do not single out Friday from among the days for fasting, unless it coincides with the days one of you regularly fasts.".

Commentary : Acts of worship are among the Tawqīfi matters all of whose actions must be taken from the Shariah, with no addition or omission. And none of them may be singled out for specific times unless it is prescribed in the Shariah.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) forbids that the night of Friday be singled out for Qiyām involving prayer and Dhikr apart from the other nights of the week. He also forbade that Friday be singled out for fasting apart from the other days of the week, unless this coincides with a certain fast a Muslim usually observes, such as when he fasts every other day, and the day he fasts coincides with Friday, or he makes a vow and its time happens to coincide with Friday, or other things that oblige him to observe fasting. In the Two Sahīh Collections: "None of you should fast on Friday unless he fasts a day before or after it." So, he should fast on Thursday or Saturday along with it. It is said: The prohibition of singling out Friday and its night for these acts aims at differing from the Jews and the Christians, for the Jews hold that Saturday should be singled out for fasting, out of reverence to it, and the Christians hold that Sunday should be singled out for fasting, out of reverence to it, and its night for Qiyām al-Layl. Since Friday occupies a status within this Ummah like the status of these two days within the two groups, it is recommended that our practice be different from theirs in the way of revering this day..

1148
Ibn ‘Abbās (may Allah be pleased with him) reported: A woman came to the Messenger of Allah (may Allah's peace and blessings be upon him) and said: "O Messenger of Allah, my mother passed away and she took an oath to fast, should I fast on her behalf?" He said: "Tell me, if there was a debt due on your mother and you settled it, would it be valid on her behalf?" She replied: 'Yes.' He said: "So, fast on behalf of your mother.".

Commentary : A vow is an act of worship and piety that should not be devoted to anyone other than Allah. In His glorious Book, Allah Almighty praised His pious servants and promised them the reward. Among their attributes which He mentioned is their fulfillment of vows. He says: {They fulfill their vows.} [Surat al-Insān: 7]
In this Hadīth, ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) relates that a woman came to the Messenger of Allah (may Allah's peace and blessings be upon him) asking him about her mother who had made a vow to fast and died before fulfilling her vow: Is it valid for her to fast on behalf of her mother? The Prophet (may Allah's peace and blessings be upon him) said to her: "Tell me, if there was a debt due on your mother and you settled it, would it be valid on her behalf?" This is an affirmative question. She replied: 'Yes, it settles on her behalf.' He said: "So, fast on behalf of your mother." The Prophet (may Allah's peace and blessings be upon him) likened fasting due upon a woman who died and left a debt, which must be paid because it is a right to human beings, whereas the vow is a right to Allah Almighty. So, the fulfillment of His right, Exalted be He, is more significant and proper than the fulfillment of the right of humans, for Allah is more worthy of fulfillment. It is narrated in some narrations by Al-Bukhāri and in the Two Sahīh Collections that ‘Ā’ishah (may Allah be pleased with her) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Whoever dies while some fast is due on him, his guardian should fast on his behalf." Walī (guardian): It refers to one's male relatives such as the fathers and sons. If the guardian does not observe the fast on his behalf, he should feed a poor person in return for each day of the fast. Thereby, the deceased person's duty is fulfilled, as the guardian's discharge of this duty is tantamount to his own discharge of it. This applies if the deceased person was able to fulfill the duty at its time or later but failed to do so. But if he dies before being able to make up for the missed fast - like the case of a person whose illness lingers until he dies - then there is nothing due on him, and his guardians are not required to fast or feed the poor on his behalf.
In the Hadīth: It is permissible to fast on behalf of the dead.
And in it: It is permissible to fulfill vows on behalf of the dead.
And in it: Giving parables and analogical comparisons to make the topic clearer and more profound to those who hear it.
And in it: Showing kindness to one's parents by the fulfillment of their vows and debts..

1149
Buraydah reported: While I was sitting with the Messenger of Allah (may Allah's peace and blessings be upon him), a woman came to him and said: "I gave a maidservant to my mother in charity, and she died." He said: "Your reward became due, and the inheritance has returned her to you." She said: "O Messenger of Allah, a month of fasting was due on her; shall I fast on her behalf?" He said: "Fast on her behalf." She said: "She never performed Hajj; shall I perform Hajj on her behalf?" He said: "Perform Hajj on her behalf." [In a version]: Fast two months..

Commentary : The Companions (may Allah be pleased with them) used to ask the Messenger of Allah (may Allah's peace and blessings be upon him) for Fatwas on many of their acts of worship and dealings, and he would give them Fatwas and clarify the right aspects to them.
In this Hadīth, Buraydah ibn al-Husayb al-Aslami (may Allah be pleased with him) relates that as he was sitting with the Messenger of Allah (may Allah's peace and blessings be upon him) one day, a woman came to him and told him that she gave a maidservant - a female slave - as charity to her mother during her lifetime, and she transferred her to her ownership through this charity. Then, her mother died and left behind this maidservant as part of her overall wealth, and her sole inheritor was her daughter. So, does she have the right to take the maidservant back to her ownership through inheritance, or not? So, the Prophet (may Allah's peace and blessings be upon him) said to her: "Your reward became due," i.e., your reward is established with Allah by upholding the ties with your mother and giving charity to her, and the maidservant was brought back to you by the inheritance from your mother, a reason in which you have no part. So, this does not detract from the reward for charity, and it is not regarded as retracting the charity or gift, because this is not optional.
Then, the questioner said that a month of fasting was due on her mother - and in a version: "two months" - and asked whether she could fast on her behalf. He did not point out whether this was the fasting of Ramadan, a vow, or an expiation. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said to her: "Fast on her behalf," i.e., make up for the days missed by your mother on her behalf, for this is a debt due upon her, and the debt of Allah is more worthy of being repaid. According to a version in the Two Sahīh Collections, the Prophet (may Allah's peace and blessings be upon him) likened the fasting due on a deceased person to a debt, which is payable, for this is a right to human beings; whereas the due fasting - be it related to Ramadan, a vow, or an expiation - is a right to Allah Almighty. So, the fulfillment of Allah's right is more significant and worthy than the fulfillment of the right of human beings; indeed, Allah is more entitled to repayment, as related in some versions by Al-Bukhāri. And in a Hadīth in the Two Sahīh Collections, ‘Ā’ishah (may Allah be pleased with her) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Whoever dies while some fast is still due on him, his heir should fast on his behalf." Heirs here refer to male relatives, such as fathers and sons. If the heir does not observe the missed fast on his behalf, he may feed one poor person in return for each day of a missed fast. Thus, this obligation ceases to be due on the deceased person. The observance of this missed fast by the heir is tantamount to the deceased person himself making up for this fast. This applies in case the deceased person was able to observe the fast or make up for it, yet he did not do that. As for someone who dies before being able to make up for the missed fast - like a person who remains ill until he dies - there is nothing due on him, and their heirs should not observe the missed fast, or feed poor people, on his behalf.
Then, the woman informed him that her mother died while she had never performed Hajj. This seems to indicate that she was able to perform Hajj, and so it was due on her. This is because Hajj ceases to be due on anyone who is not able to perform it. But she did not perform Hajj. So, is it valid to perform Hajj on her behalf? The Prophet (may Allah's peace and blessings be upon him) said to her: "Perform Hajj on her behalf." Perhaps it can be understood from the Prophet's permission to her to perform Hajj on behalf of her mother that the woman had already performed Hajj for herself and then she wanted to perform Hajj on behalf of her mother, based on a Hadīth narrated by Abu Dāwūd, in which Ibn ‘Abbās (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) heard a man say: "Labbayk on behalf of Shubrumah." He said: "Who is Shubrumah?" He said: "A brother of mine," or "a relative of mine." He said: "Did you perform Hajj for yourself?" He said: 'No.' Thereupon, he said: "Perform Hajj for yourself and then perform Hajj on behalf of Shubrumah." And in the Sahīh Collection of Ibn Khuzaymah: "This is for you, and then perform Hajj on behalf of Shubrumah." If Hajj becomes due on someone and he dies before performing it, and then someone else performs Hajj on his behalf, he is absolved of this obligation. It is likely in light of the bounty and grace of Allah that if an heir performs Hajj on behalf of a deceased person, Allah will forgive the deceased person by virtue of that, give him a reward for it, or not punish him for his negligence.
The Hadīth indicates that if a person gives something in charity and then inherits it, he has the right to take and dispose of it, without his reward diminishing because of that.
It points out that fasting can be observed on behalf of a deceased person.
It also demonstrates that Hajj can be performed on behalf of a deceased person.
The Hadīth indicates that a person can show kindness to his parents by fulfilling their vows and debts..

1150
Abu Hurayrah (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) said: "If one of you is invited for food while he is fasting, let him say: 'I am fasting.'".

Commentary : The Prophet (may Allah's peace and blessings be upon him) was keen on maintaining good relations, harmony, and continuous cordiality among the Muslims. Hence, he made the acceptance of an invitation a due right among the Muslims, so that they stay connected and get together.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says: "If one of you is invited to food," i.e., any food, be it a banquet or something else, "while he is fasting" on a supererogatory basis, or making up for a missed fast, or in fulfillment of a vow, he should apologize. Specifically, the Prophet (may Allah's peace and blessings be upon him) directed the fasting person to clarify his condition: "let him say: 'I am fasting'" in an apology to the inviting person and to inform him that he is fasting and cannot eat from his food.
This is also meant to notify his fellow Muslim who invited him that his abstention is only because of fasting, not that he did not want to eat from his food. It was the habit of the Arabs that if they held evil intentions toward someone, they would not eat from his food. It is narrated in the Sahīh Muslim Collection that Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "If one of you is invited, let him answer the invitation. If he is fasting, let him supplicate (for the inviter); if he is not fasting, let him eat."
In the Hadīth: There is nothing wrong with revealing voluntary acts of worship - like prayer and fasting - if there is a need for that..

1151
Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Every action of the son of Adam is multiplied, and a single good deed is worth ten to seven hundred times. Allah Almighty said: 'Except for fasting, for indeed it is for Me, and I will give reward for it. He leaves his desires and food for My sake.' For the fasting person, there are two moments of joy: a moment of joy when he breaks his fast, and a moment of joy when he meets his lord. Verily, the Khulūf (unpleasant smell) coming from his mouth is more fragrant with Allah than the smell of musk.".

Commentary : Fasting is one of the most beloved acts of worship to Allah and the most sublime acts of piety whereby a servant seeks closeness to his Almighty Lord. Thus, its reward is immense, and its merit is great. The honor afforded by Allah for the fasting people is ceaseless, for they deprive themselves of food, drink, and sexual relations, and so Allah Almighty gives them from His vast bounty and prefers them over others.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) mentions that the reward for every act of goodness, righteousness, and worship performed by a Muslim gets multiplied, with a good deed being rewarded tenfold, up to seven hundred fold. Allah Almighty says: {Whoever comes with a good deed will be rewarded tenfold.} [Surat al-An‘ām: 160] Allah Almighty also says: {The likeness of those who spend their wealth in the way of Allah is like a grain that sprouts seven ears, each ear bearing a hundred grains. And Allah gives multiple [rewards] for whom He wills. And Allah is All-Encompassing, All-Knowing.} [Surat al-Baqarah: 261]
Then, the Prophet (may Allah's peace and blessings be upon him) mentioned that Allah Almighty said: "Except for fasting, for indeed it is for Me," i.e., fasting is excluded from these acts whose rewards are multiplied, for the reward of fasting can only be estimated by Allah Almighty. This is because fasting is a secret between a servant and his Lord. "and I will give reward for it," i.e., Allah Almighty is the One Who undertakes this reward and recompense, for the reward of fasting can only be enumerated by Allah, Exalted be He. He did not leave that to His angels. Rather, He undertook the giving of reward for it by Himself, and when Allah undertakes something by Himself, this denotes the immensity of this reward and recompense. This is because the fasting person abandons what his soul desires and the pleasures of food, drink, and copulation which are made lawful by Allah Almighty, in obedience to Allah, Exalted be He, and in pursuit of His love and approval.
Then, the Prophet (may Allah's peace and blessings be upon him) stated that the fasting person has two moments of joy: The First Joy: "a moment of joy when he breaks his fast;" this joy occurs in the worldly life after he ends and breaks the fast and completes the worship, hoping for Allah's reward and bounty. The second joy occurs when he dies and obtains the reward and recompense.
Then, the Prophet (may Allah's peace and blessings be upon him) swears that "the Khulūf (unpleasant smell) coming from his mouth" - the unusual foul smell that remains, after eating, in the mouth of a fasting person - "is more fragrant," i.e., better to Allah than the smell of musk. There is a difference of opinion regarding the Khulūf being more fragrant to Allah than the smell of musk. It means that it is more fragrant to Allah than the smell of musk to you; or it means that Allah Almighty will reward him in the Hereafter until his smell becomes more fragrant than the smell of musk; or that the person with the Khulūf will obtain a reward better than the smell of musk; or that the Khulūf is more rewardable than musk, which is recommended during Fridays and Eids; or that the angels find the Khulūf more pleasant than the smell of musk.
The Hadīth points out the reward and merit of fasting..

1154
‘Ā’ishah, the Mother of the Believers (may Allah be pleased with her), reported: One day the Messenger of Allah (may Allah's peace and blessings be upon him) said to me: "O ‘Ā’ishah, do you have something (to eat)?" I said: "O Messenger of Allah, there is nothing with us." Thereupon, he said: "Then, I am fasting." She said: The Messenger of Allah (may Allah's peace and blessings be upon him) went out, and a gift was given to us - or some visitors came in. When the Messenger of Allah (may Allah's peace and blessings be upon him) came back, I said to him: "O Messenger of Allah, a gift was given to us - or some visitors came in - but I have saved something for you." He said: "What is it?" I said: "Hays." He said: "Bring it." So, I brought it to him, and he ate. Then, he said: "I woke up in the morning while fasting." Talhah said: I narrated this Hadīth to Mujāhid and he said: "This is like a man giving charity out of his wealth. He may spend it if he wills or withhold it if he wills.".

Commentary : This Hadīth reveals one aspect of the Prophet's guidance in intending to fast, if a person did not find food, and breaking the fast if he found food. This stems from the leniency, ease, and flexibility of Islam. ‘Ā’ishah, the Mother of the Believers (may Allah be pleased with her), relates that the Messenger of Allah (may Allah's peace and blessings be upon him) one day asked her while being in her house in the morning, according to the version by An-Nasā’i: "O ‘Ā’ishah, do you have anything?" He meant food for him to eat, as related in the wording by Abu Dāwūd. She replied to him that she had no food. Thereupon, the Prophet (may Allah's peace and blessings be upon him), intending to fast, said: "Then, I am fasting," i.e., I am observing fast and abstaining from food. This indicates the legitimacy of intending to observe supererogatory fasting during the daytime, in case one has not eaten or drunk anything since the Adhān of Fajr.
Then, ‘Ā’ishah, the Mother of the Believers (may Allah be pleased with her), said that after the Prophet (may Allah's peace and blessings be upon him) went out in a state of fasting, a gift of food was given to them - the Prophet (may Allah's peace and blessings be upon him) would eat from gifted food, unlike food given as charity - or some visitor came to them and brought a gift of food.
When the Prophet (may Allah's peace and blessings be upon him) came back to the house of ‘Ā’ishah, the Mother of the Believers (may Allah be pleased with her), she told him about that and said that she hid part of the food for him to eat, as she knew he wanted to eat. The Prophet (may Allah's peace and blessings be upon him) asked her about the kind of food. She said: "Hays", which is a food made from a mixture of butter with dried dates. It is said: Flour or dried milk is added to it. So, the Prophet (may Allah's peace and blessings be upon him) asked her to bring it for him to eat therefrom. He (may Allah's peace and blessings be upon him) ate from it after having the intention to fast. Therefore, he said after eating: "I woke up in the morning fasting." This was supererogatory fasting. This is a teaching from the Prophet (may Allah's peace and blessings be upon him) to the Muslims so that they can follow his example.
Talhah ibn Yahya, who narrated the Hadīth from ‘Ā’ishah bint Talhah, said: I narrated this Hadīth narrated by ‘Ā’ishah bint Talhah to Mujāhid ibn Jabr al-Makki, the erudite Imām, and he said: "This is like a man giving charity out of his wealth. He may spend it if he wills or withhold it if he wills," i.e., the Prophet (may Allah's peace and blessings be upon him) did that because he had free choice regarding supererogatory fasting. This is like a man who intends to give charity from his wealth. If he wills, he can go ahead and give it to the one to whom he intended to give it, and if he wills, he can withhold it and not give it out.
The Hadīth indicates that the Prophet (may Allah's peace and blessings be upon him) could break the supererogatory fasting at any time of the day.
It shows that the Prophet (may Allah's peace and blessings be upon him) possessed little of worldly things because he adopted an ascetic approach to the transient worldly pleasures and preferred the bliss of the Hereafter with Allah.
It also suggests that if a person allocates part of his wealth for charity and then reconsiders and decides not to give charity, there is nothing wrong with that..