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Hadith
955
It is narrated on the authority of al-Baraa ibn ‘Azib(may Allah be pleased with them) that the Prophet ﷺ delivered a sermon after offering the ‘Eid prayer in which he ﷺ said, "Whoever offered the prayer like us and slaughtered his sacrificial animal like us then his sacrifice will be accepted by Allah. Whoever slaughtered his sacrifice before the `Eid prayer, then he has not done the sacrifice." Abu Burdah ibn Niyar, the maternal uncle of al-Bara' said, "O Allah's Messenger! I have slaughtered my sheep before the `Eid prayer as I thought today is [not a day to fast but rather] a day of eating and drinking, thus, I liked that my sheep be the first to be slaughtered in my house. I slaughtered my sheep and I ate before coming for the prayer." The Prophet ﷺ said, "The sheep which you have slaughtered is [deemed] a mutton [as it does not qualify as a sacrifice]." Abu Burdah said, "O Allah's Messenger! I have a young she-goat which is dearer to me than two sheep. Will that be sufficient as a sacrifice on my behalf? "The Prophet ﷺ said, "Yes, it will be sufficient for you, but it will not be sufficient as a sacrifice for anyone else after you."
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Commentary : The Prophet ﷺ taught us the requisites of the ‘Eid holidays, its recommended actions, and its etiquette. From amongst [all of] these are: the time of the prayer and how to perform it on the Day of the Sacrifice [i.e., ‘Eid Al-Aḍhaa], and the time of slaughtering the sacrificial animal. The sacrifice is a religious ritual from amongst the [various] Islamic religious rites. It is an appointed act of worship by means of a [set] time, which is not permissible [to do] before or after its appointed time.

In this hadeeth, al-Baraa’ ibn ‘Aazib(may Allah be pleased with them) reports that the Prophet ﷺdelivered the sermon of ‘Eid Al-Aḍhaa after the conclusion of the prayer, and not before it.He ﷺelucidated for the people by highlighting that whosoever prayed the ‘Eid prayer with the Muslims, and then slaughtered their sacrificial animal after the prayer - then they have fulfilled the prescribed act of worship for which the reward of the sacrifice is prescribed. As for whoever slaughtered the sacrificial animal before the prayer, then the slaughtered animal is not deemed as a sacrifice, meaning, he is not given the reward of the sacrifice. Then, Abu Burdah ibn Niyaar - the maternal uncle of al-Baraa’ ibn ‘Aazib(may Allah be pleased with them) - stood up and mentioned that he slaughtered his sheep before the prayer, explaining that ‘Eid Al-Aḍhaa is a day of eating and drinking, that he wanted his sheep to be the first thing to be slaughtered at his home; and that he ate from it before coming to the prayer. Thereafter, the Prophet ﷺ answered him by stating that: the sheep which he slaughtered was nothing more than meat and it would not be deemed as a valid sacrifice; thus, there was no reward from doing so. But rather, it is a mere slaughtering for the purpose of eating that has nothing to do with the prescribed act of worship.

Then, Abu Burdah mentioned that he owned nothing other than an ʿanaaqah [i.e., she-goat]. In juxtaposition to the jadhʿah [which] is less than a year in age. It is said: al-Ijdhaaʿ is a duration of time [which] does not last a year from birth, nor surpasses it; thus, it is a name for the offspring of a goat when it strengthens [in maturity]. Abu Burdah explained that he owned nothing except a jadhʿah, [a type] of goat. However, according to him, it was better and more beloved to him than two sheep due to its abundance of meat and high price. For this reason, he asked the Prophetﷺ , “Will that jadhʿah suffice for the sacrifice?” To which, the Prophet ﷺpermitted for him the slaughter of his jadhʿah because he owned nothing else and answered him by stating that it suffices for him alone and does not suffice for anyone from the Muslims after him. This is an indication that the jadhʿah which is less than one year in age does not suffice as a sacrificial animal, whereas the goat which is two years or older does. The age that suffices for the goat to be worthy of sacrificing should have at least lived one year and has entered into the second.

From the other benefits that we can conclude from this hadeeth is the virtue of Abu Burdah(may Allah be pleased with him).

It teaches us to hasten to do good deeds and compete with others in this regard. It indicates that the way of the Prophet ﷺ is one of ease and moderation..

956
Abu Saʿeed al-Khudree(may Allah be pleased with him) narrated The Prophet ﷺ used to proceed to the Musallaa on the days of ‘Eid al-Fitr and ‘Eid al-Adhaa. The first thing to begin with there was the prayer and after that he would stand in front of the people and the people would keep sitting in their rows. Then he would preach, advise, and give them orders. Afterwards, if he wished to send an army for an expedition, he would do so; or if he wanted to give an order, he would do so, and then depart. Abu Saʿeed al-Khudree added, the people followed this tradition till I went out with Marwan, the Governor of Medina, for the prayer of
Eid al-Adha or ‘Eid al-Fitr. When we reached the Musalla, there was a pulpit made by Kathir ibn As-Salt. Marwan wanted to get up on that pulpit before the prayer, but I got hold of his clothes [to stop him]. However, he pulled them and ascended the pulpit and delivered the sermon before the prayer. I said to him, "By Allah, you have changed (the Prophet's tradition)." He replied, "O Abu Saʿeed! Gone is that which you know." I said, "By Allah! What I know is better than what I do not know." Marwan said, "People do not sit to listen to our sermon after the prayer, thus, I delivered it before the prayer.".

Commentary : The Companions of the Prophet ﷺ would enjoin the good and forbid the wrongdoing and reprehensible. They were firm and upheld the truth without making any compromise, spoke the truth without fearing the blame of the blamers.

In this hadeeth, Abu Saʿeed al-Khudree(may Allah be pleased with him) clarifies the guidance of the Prophet ﷺ with regards to the prayer of the two ‘Eids, explaining the order of events. He states that on the ‘Eids of al-Fiṭr and Al-Aḍhaa, he ﷺ used to set out towards the Musallaa, which is a wide and spacious place، and a well-known locality in al-Madeenah which is about 1000 cubits (The Arabic word dhirāʿ is a unit of measurement which is pretty close to that of a cubit. The average cubit is 0.5 meters. This means the approximate distance here is close to 450 - 500 meters) from the entrance of the masjid.

The first thing that he ﷺ began with was the offering the ‘Eid prayer, then he ﷺ would stand up facing the people to deliver the sermon all the while the people would [remain] seated in their places. During the ‘Eid sermon he ﷺ would admonish, advise, and give the people orders. If he ﷺ wanted to dispatch an army or a troop to a region of the outlying areas [for a mission], he ﷺ would dispatch them accordingly.

Then, Abu Saʿeed mentioned that the people persisted in that manner until Muʿaawiyah(may Allah be pleased with him) appointed Marwaan ibn al-Hakam as a governor over al-Madeenah.

When the ‘Eid of Al-Aḍhaa or al-Fiṭr came, Abu Saʿeed(may Allah be pleased with him) set out with Marwaan to the Musallaa. Then, he saw a pulpit that was built by the famous taabiʿee, Katheer ibn al-Salt al-Kindĩ. Thereafter, Marwaan intended to ascend the pulpit so that he could deliver the ‘Eid sermon before the performance of the prayer. Abu Saʿeed did no more than pull upon the garment of Marwaan forcibly, attempting to prevent him from doing as such. However, Marwaan did not respond to him, and proceeded towards delivering the sermon before the performance of the ‘Eid prayer.

Then, Abu Saʿeed(may Allah be pleased with him) spoke harshly towards him because his actions changed the sunnah [the practice that had been established by the Prophet ﷺ and the people thereafter.] Subsequently, he (may Allah be pleased with him) swore that which he knows is good, because it is the way of the Prophet ﷺ. So, how can it be other than good, [if] it is from him ﷺ?!

Afterwards, Marwaan claimed that his actions were good because the conditions had changed - and that the people did not sit to listen to his Eid sermon after the conclusion of the Eid prayer. For that reason, he delivered the sermon before the prayer so that he could obligate them to listen to it.

This gives us the impression that Marwaan did that as he believed it is a matter that is open to ijtihaad (i.e., exercising an independent judgement), and that he changed the action[s] of the Prophet ﷺ - with beginning with the performance of the prayer, and then the deliverance of the sermon - to his own on the basis of precedence. He advanced a reason for leaving the foregoing in [exchange] to what he mentioned earlier regarding the change in the people’s condition. He discerned that the adherence to the basis of the sunnah - which [when applied here refers to] listening to the sermon - is more important than the observance of a position that is not a condition [for its validity]. However, Abu Saʿeed (ay Allah be pleased with him) understood the actions of the Prophet ﷺ and their sequence as being fixed and not subject to change. Nonetheless, he neither left off the prayer nor refrained from listening to the sermon.

From the benefits that we can conclude from this hadeeth is that the ‘Eid prayer should be performed outdoor, and not in a masjid, except out of necessity.

It teaches us that the Prophet delivered the sermon at the Musallaa on the two ‘Eids while standing.

It shows us that we should constantly enjoin the good and forbid the prohibited - even if the one to condemn is a person of authority or a ruler.

This hadeeth shows us that it is prescribed to use the pulpit for the purpose of delivering the sermon of ‘Eid and explains that the person delivering the sermon should stand facing the people.

Lastly, it indicates the permissibility of a person’s oath toward the truth in what they convey.

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957
‘Abdullah ibn ʿUmar (may Allah be pleased with them) narrated that the Prophet ﷺ used to offer the prayer of `Eid al-Adhaa and `Eid al-Fitr, and then deliver the sermon after the prayer..

Commentary : The Prayer of ‘Eid has requisites, recommended actions, and etiquettes that the Prophet ﷺ always ensured to perform. His noble Companions transmitted his traditions and the way he performed them for us.

In this hadeeth, Ibn ʿUmar (may Allah be pleased the both of them) reports that the way of the Prophet ﷺ handled the prayer of the two ‘Eids was to: deliver the sermon after the prayer, as opposed to the Friday prayer, in which the sermon precedes the prayer, and that sermon of ‘Eid consists of two parts, similar to that of the [ones] delivered on Friday.

The sermon is legislated on Fridays, ‘Eids, and [other] occasions for many reasons. One of them is that the people learn about the matters of religion and worldly affairs. For this reason, whenever the Imaam ascends on to the pulpit, he should make it his goal to teach the people and instruct them - especially on religious correlations that coincide with that sermon. This is based on the report that al-Bukhaaree recorded about the description of the sermon of the Prophet ﷺaccording to Abu Saʿeed al-Khudree(may Allah be pleased with him). In this report, he explained that the first thing that he ﷺ began with was the performance of the ‘Eid prayer. Then, after he finished the prayer, he ﷺ turned towards the people, and stood up facing the congregation. The people would [remain] seated in their rows as he ﷺ delivered the sermon to them, during which he admonished, advised, and gave them orders.  .

959
ʿAṭaa’ ibn AbeeRabaah reported that Ibn ‘Abbaas sent [a message] to Ibn Zubair at the commencement of the oath of allegiance to him (for Caliphate saying): As there is no Adhan on 'Eid-ul-Fitr, so you should not pronounce it. Ibn Zubair did not pronounce Adhan on that day. He (Ibn 'Abbaas) also sent him (with this message) that the sermon (is to be delivered) after the prayer, and thus it was done. So, lbn Zubair observed the prayer before the sermon..

Commentary : The Prayer of ‘Eid has requisites, recommended actions, and etiquettes. which the Companions of the Prophet ﷺ learned from him ﷺ, and they conveyed them to [those] who came after them - like what is [reported] in this hadeeth.

The ṭaabiʿee, ʿAṭaa’ ibn AbeeRabaah, reports that ʿAbdullah Ibn ‘Abbaas(may Allah be pleased with them) sent a message to ʿAbdullah ibn al-Zubayr(may Allah be pleased with them) at the onset of when he was acknowledged with homage as the Caliph - which was in the year 64 A.H., after the death of Yazeed ibn Muʿaawiyah. In the message, ʿAbdullah Ibn ‘Abbaas(may Allah be pleased with them) informed him [about] the guidance of the Prophet ﷺ regarding the prayer of the two ‘Eids, [by stating] that the adhaan was not called for the prayer of ‘Eid al-Fiṭr in the time of the Prophet ﷺ; and that the sermon of ‘‘Eid was delivered after the prayer.

The description of this sermon is mentioned in the report that al-Bukhaaree narrates on the authority of Abu Saʿeed al-Khudree(may Allah be pleased with him), which is that the first thing that the Prophet ﷺ began with what was the performance of the ‘Eid prayer. Then, he stood up and turned towards the people, facing them. The people would remain seated in their rows as he ﷺ delivered the sermon to them, during which he would admonish and advise them, and give them orders.

The Eid prayer does not have an adhaan or iqaamah, nor are there any sunnah prayers to be performed before or after it. It is performed at a Musallaa, which is an open land that is wide and spacious.



This hadeeth shows the avidity of the Companions (may Allah be pleased with them) in guiding the caliphs and governors towards the way of the Prophet ﷺ and his sunnah - and explaining it to them.
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961
Jaabir ibn ʿAbdullah(may Allah be pleased with them) reported that the Prophet ﷺ stood up on the day of ‘Eid al-Fitr and started by offering the ‘Eid prayer. Then, after he commenced the prayer, he delivered the ‘Eid sermon. After he ﷺ had finished (the sermon) he descended the pulpit [stairs] and made his way to the women and exhorted them (to do good deeds). He exhorted them while he was leaning on the hand of Bilal (may Allah be pleased with him) who had stretched his cloth in which women were throwing alms. I (one of the narrators) asked 'Ata' (the other narrator): “Do you think it is incumbent upon the Imaam [to go] and turn his attention towards the women and exhort them [to do good deeds]?” He said: “Why not! Indeed, it is right for them (to do so).”
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Commentary : The Prayer of ‘Eid has requisites, recommended actions, and etiquettes. which the Companions of the Prophet ﷺ learned from him ﷺ, and then conveyed them to us.

In this hadeeth, Jaabir ibn ʿAbdullah(may Allah be pleased with them) reports that on the ‘Eid day, the Prophet ﷺ began with the prayer without an adhaan or iqaamah. Then, after the completion of the prayer, he delivered the sermon and admonished them like he ﷺ did for the sermons on Fridays - except that [in this case] the sermon was after the prayer and not before it.

Afterwards, he ﷺ turned towards the women and devoted his attention to them by preaching and admonishing them so that they may give alms. He ﷺ did this while supporting his weight upon the hand of Bilal (may Allah be pleased with him) and leaning on it to hold him ﷺ up. Meanwhile, Bilal spread out his garment so that he could collect the alms from them. Thereafter, the Prophet ﷺ distributed it amongst those in need, like what his custom was with voluntary charities and zakaat.

ʿAbd al-Maalik ibn Jurayj asked his shaykh - ʿAṭaa’ ibn AbeeRabaah - a narrator of this hadeeth who reported it from Jaabir(may Allah be pleased with them): “Do you think it is incumbent upon the Imaam [to go] and turn his attention towards the women and exhort them?” ʿAṭaa’ stated that it is indeed incumbent upon the Imaams to exhort the women on the day of ‘Eid - and that there is nothing preventing the Imaams from doing so, following the practice of the Prophet ﷺ.

From the benefits that we can conclude from this hadeeth is that women should be segregated and away from men when they attend the prayers of men and their congregations. This practise is done as a precaution, out of fear of temptation [that may rise] against them.

This hadeeth teaches us that the ‘Eid prayer is performed before the ‘Eid sermon, and that it is permissible for the scholar to teach women Islamic knowledge and exhort them in women’s only classes. .

962
ʿAbdullah Ibn ‘Abbaas(may Allah be pleased with them) related: “I offered the ‘Eid Prayer with Allah's Messenger ﷺ, Abu Bakr, `Umar, and `Uthmaan. All of them offered the prayer before delivering the ‘Eid sermon.”.

Commentary : The Prayer of ‘Eid has requisites, recommended actions, and etiquettes, which the Prophet ﷺ always ensured to perform. All of that was narrated to us through the Companions (may Allah be pleased with them).

In this hadeeth, ʿAbdullah Ibn ‘Abbaas(may Allah be pleased with them) reports that he was present and performed the ‘Eid prayer with the Messenger of Allah ﷺ, Abu Bakr, ʿUmar, and ʿUthmaan(may Allah be pleased with them) - and each in [their own] time while they served as Caliphs. He confirms that all of them prayed the ‘Eid prayer before the ‘Eid sermon.

The statement of Ibn ‘Abbaas(may Allah be pleased with them) is a clear evidence that the Prayer of ‘Eid preceded the sermon. The Prophet ﷺ pursued this practice diligently and was observed by the Rightly Guided Caliphs (may Allah be pleased with them) and [those] after him ﷺ, and they continued this practice thereafter.

The sermon of ‘Eid consists of two parts, with a break between the two of them - like the sermon delivered on Friday.

The sermon is legislated on Fridays, ‘Eids, and [other] occasions for many reasons. One of them is that the people learn about the matters of religion and worldly affairs. For this reason, whenever the Imaam ascends on to the pulpit, he should make it his goal to teach the people and instruct them - especially on religious correlations that coincide with that sermon. This is based on the report that al-Bukhaaree recorded about the description of the sermon of the Prophet ﷺ according to Abu Saʿeed al-Khudree(may Allah be pleased with him). In this report, he explained that the first thing that he ﷺ began with was the performance of the ‘Eid prayer, then after he finished the prayer, he ﷺ turned towards the people, and stood up facing the congregation. The people would [remain] seated in their rows as he ﷺ delivered the sermon to them, during which he admonished, advised, and gave them orders.

From the benefits that we can conclude from this hadeeth is the eagerness of the Rightly Guided Caliphs (may Allah be pleased with them) towards preserving and implementing the sunnah of the Prophet ﷺ..

964
Ibn `Abbaas(may Allah be pleased with them) narrated that the Prophet ﷺ performed a two-units-prayer on the Day of ‘Eid al-Fiṭr and he did not perform any prayer before or after it. Then, he went towards the women along with Bilal and instructed them to pay alms and so they started giving their earrings and necklaces in charity..

Commentary : The Prayer of ‘Eid has requisites, recommended actions, and etiquettes, that the Prophet ﷺ always ensured to perform. His noble Companions (may Allah be pleased with them) narrated all of that for us, as they saw and learned them from the Prophet ﷺ.

In this hadeeth, ʿAbdullah Ibn ‘Abbaas(may Allah be pleased with them) reports on the guidance of the Prophet ﷺ regarding the prayer of ‘Eid al-Fiṭr. He relates that the Prophet ﷺ performed a two-units prayer for the ‘Eid prayer without performing any sunnah prayers before or after it. After, he ﷺ delivered a general sermon to the people [present], like what is mentioned in the other reports.

Then, he ﷺ, with Bilal (may Allah be pleased with him), went towards the women and reminded and exhorted them - so that they may give alms. Thereupon, they became moved by his reminder and words and began to toss from what money and goods they had with them. So [many of] the women tossed their earrings (al-khurs) and necklaces (al-sikhaab).

[On] al-khurs: [the word is written and pronounced] with a dammah [or a] kesrah on the letter khaa’. The pendant [of the earring] is a single bead. It was said that the link [for it] is made of gold or silver.

[On] al-Sikhaab: [it is] a thread with beads strung on it that is worn by boys and girls. It was [also] said [that] it is a necklace that was made of carnation, cloves, and the like; and nothing on it is made of pearls, gems, gold, and silver. It was also said that it refers to every necklace, whether it is comprised of gems or not.

The Prophet ﷺ gathered the alms for the purpose of distributing it amongst those in need; like what his custom was with voluntary charities and zakaat.

From the benefits that we can conclude from this hadeeth is that when women attend the prayers of men and their congregations, they should be separated from the men as a precaution - out of fear of temptation [that may rise] against them, [or] they be looked upon unnecessarily, or the like.

It shows us that it is permissible for the male scholar to teach women Islamic knowledge and exhort them in women’s only classes..

966
Narrated Sa`id bin Jubair: I was with Ibn `Umar (may Allah be pleased with them) when a spear head pierced the sole of his foot causing his foot to be stuck to the paddle of the saddle. I got down and pulled it out of his foot. This incident happened in Mina. Al-Hajjaj learned of the incident so he visited Ibn ‘Umar to inquire about his health, and said, "Alas! If only we had known the one who wounded you," Ibn `Umar said, "You are the one who wounded me." Al-Hajjaj said, "How is that?" Ibn `Umar said, "You have allowed arms to be carried on a day on which nobody used to carry them, and you allowed arms to be carried in the Haram even though it was not allowed before.".

Commentary : There are times and places that Allah -Exalted be He, honours and sets a sanctity [over them] that no one should desecrate; except, he who is sinful at heart. Al-Hajjaaj ibn Yusuf al-Thaqafee was an oppressive, iniquitous tyrant.

In this hadeeth, the ṭaabiʿee, Saʿeed ibn Jubayr(may Allah be pleased with him) reports that he was with ʿAbdullah ibn ʿUmar (may Allah be pleased with them both) on Hajj, when the tip of a spear pierced ibn ʿUmar on the sole of his foot, which is the area that raises while walking. This event occurred while the two of them were in Minaa, [which is] located in Makkah. [Minaa] is a valley near the Sacred Precinct of Makkah that the pilgrims descend into, in order to throw their pebbles [at the Jamaraat]. This incident narrated in the hadeeth occurred while Al-Hajjaaj ibn Yusuf was the leader of the Hijaz, one year after the killing of ʿAbdullah ibn al-Zubayr in the year 74 A.H.

When Ibn ʿUmar was wounded [by the spearhead], his foot was affixed to the stirrup - which is where a man’s foot is placed [so that they may mount] onto the saddle for helping to [maintain control while] riding their mounts. As Ibn ‘Umar (may Allah be pleased with them) was not able to descend from his saddle; thus, when Saʿeed ibn Jubayr saw this occur, he pulled out the spearhead from the foot of Ibn ʿUmar.

When [news] of Ibn ʿUmar’s injury reached Al-Hajjaaj, he paid him a visit; and [upon seeing him] said: “If only we had known the one who wounded you!” - [i.e.] “We would have punished him.”

Then, Ibn ʿUmar replied: “You are the one who injured me,” - that is to say: “this happened because of your own actions.”

Al-Hajjaaj said: “How?” [To this], Ibn ʿUmar told him that: he was the one responsible for [allowing] the carrying of weapons on the day of ‘Eid, that the days of Minaa during the Hajj coincide with ‘Eid Al-Aḍhaa for all Muslim communities, that it was a day on which weapons were not carried; and, lastly, that he allowed weapons to enter Minaa - while this was not allowed before.

It is reported in the sunnah that weapons should not be carried at events [for] which there is no need to do so. This is legislated out of fear that arms could cause harm [accidently] to others when it is crowded.

In the agreed upon hadeeth, that the Prophet ﷺ said to [a person] he saw carrying a weapon in the masjid: “Hold onto the arrows by their heads.” He ordered him to do that so it would not injure anyone. But if Muslims fear their enemy may be present, then it is permitted for them to bear arms, such as when Allah, Exalted be He, legislated the carrying of weapons during the prayer when peril [presents itself].

From the benefits that we can conclude from this hadeeth is that Minaa is a part of the sacred site of Makkah.

It teaches us that carrying weapons at sacred sites is prohibited, as Allah made it a haven for the Muslims, and that carrying arms on the day of ‘Eid is prohibited.

It shows the vigour of the Companions of the Prophet ﷺ, and their courage on upholding and preserving the truth.

Lastly, it teaches us that whoever mandates anything, or is the cause of anything of which a harm falls upon another - then it is permissible to attribute that harm to him.


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968
Al-Baraa’ ibn ‘Aazib(may Allah be pleased with them) related that the Prophet ﷺ delivered a sermon on the day of the Sacrifice [i.e., ‘Eid Al-Aḍhaa], and then said, "The first thing we should do on this day of ours is to pray and then return and slaughter (our sacrifices). Whoever does so he acted according to our Sunnah; and whoever slaughtered before the prayer then it was just meat that he offered to his family and would not be considered as a sacrifice in any way. My maternal uncle Abu Burdah ibn Niyaar got up and said, "O, Allah's Messenger! I slaughtered the sacrifice before the prayer, but I have a young she-goat which is better than an older sheep." The Prophet ﷺ said, "Slaughter it in lieu of the first and such a goat will not be considered as a sacrifice for anybody else after you.".

Commentary : The Prophet ﷺ taught us the requisites of the ‘Eid holidays, its recommended actions, and its etiquette. From amongst [all of] these are: the time of the prayer and how to perform it on the Day of the Sacrifice [i.e., ‘Eid Al-Aḍhaa], and the time of slaughtering the sacrificial animal. The sacrifice is a religious ritual from amongst the [various] Islamic religious rites. It is an appointed act of worship by means of a [set] time, which is not permissible [to do] before or after its appointed time.

In this hadeeth, al-Baraa’ ibn ‘Aazib(may Allah be pleased with them) reports that he heard the Prophet ﷺ while he was delivering a sermon on the day of ‘Eid Al-Aḍhaa. During the sermon, the Prophet ﷺ elucidated on his traditions and habitual actions during ‘Eid Al-Aḍhaa: [and] that is, he would first begin with the ‘Eid prayer. Afterwards, he ﷺ would slaughter his sacrificial animal. By doing so, then, truly, the person has acted according to his Sunnah and upon his guidance ﷺ, and thus, he has obtained the prescribed reward. The ‘Eid prayer is to be performed without an adhaan or iqaamah. The slaughtering of the sacrificial animal is requested from the one who is capable and possesses the wealth and ability to purchase a sacrificial animal. It is said: the intended [meaning] by wealth [here] is that the individual should rightfully own the nisaab of zakat [i.e., the minimum amount necessary for one to pay the zakat]. [All of this is done] so that one may draw closer to Allah - the Mighty and Majestic - by it.

Then, the Prophet ﷺ clarified that whoever did not do this [in the described manner above], such as slaughtering the sacrificial animal before the prayer; then, the slaughtered animal is not deemed as a sacrifice, and no reward [of the sacrifice becomes] his - that is to say, their deed would not be considered valid as an act of worship [or] legitimate sacrifice. But rather, [his sacrifice] would be treated as meat that he offered to his family.

Then, Abu Burdah ibn Niyaar - the maternal uncle of al-Baraa’ ibn ‘Aazib(may Allah be pleased with them) - stood up and mentioned that he slaughtered his sheep before the prayer, explaining that - like what is [mentioned] in another report [narrated] by al-Bukhaaree - that ‘Eid Al-Aḍhaa is a day of eating and drinking, that he wanted his sheep to be the first thing to be slaughtered at his home, and that he ate from it before coming to the prayer. Thereafter, the Prophet ﷺ answered him by stating that: the sheep which he slaughtered was nothing more than meat and it would not be deemed as a valid sacrifice; thus, the prescribed reward of this act of worship is not attained.

In this hadeeth, [there is] an emphasis on the sequence regarding the actions of ‘Eid, and that the performance of the prayer is first, then the deliverance of the sermon, and lastly the slaughter.

Afterwards, Abu Burdah mentioned that he owned nothing other than a jadhʿah [i.e., she-goat.] The [word] jadhʿah conveys the meaning of something that is less than one year old. It is said [that] al-Ijdhaaʿ is a duration of time [which] does not last a year from birth, nor surpasses it; thus, Jadhaʿh is a name for the offspring of a goat when it strengthens [in maturity].

He explained that he owned nothing except a jadhʿah, [a she-goat]. However, according to him, it was better and more beloved to him than a sheep which has aged - due to its abundance of meat and high price. The Prophet ﷺ allowed him to slaughter his she-goat [despite its age not meeting the requirements of sacrificial animals] since it was all he had. Then, he ﷺ explained to him that [this ruling] suffices for him alone and does not suffice for anyone from the Muslims after him. This is an indication that the jadhʿah which is less than one year in age does not suffice as a sacrificial animal, whereas the goat which is over one year does i.e., the age that suffices for the goat to be worthy of sacrificing should have at least lived one year and has entered into the second.

From the other benefits that we can conclude from this hadeeth is the virtue of Abu Burdah(may Allah be pleased with him), and that the way of the Prophet ﷺ is one of ease and moderation.
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969
Ibn ‘Abbaas(may Allah be pleased with them) related that the Prophet ﷺ said, "No good deeds done on other days are superior to those done on these." The companions inquired, "Not even Jihad?" He replied, "Not even Jihad, except that of a man who does it by putting himself and his property in danger (for Allah's sake) and does not return with any of those things.".

Commentary : From the mercy of Allah, Exalted be He, towards His servants, is that He bestows His favours upon them by granting them [certain] blessed days. During of which, He multiplies rewards and provides abundant bounties for them - both mercifully and generously. Some of these blessed days include [but are not limited to] the first ten days in the month of DhulHijjah.

In this hadeeth, the Prophet ﷺ is directing us towards the virtue of good deeds in the first ten days of DhulHijjah. He ﷺ explained that the rewards [for] virtuous acts during [this time] are multiplied [in a way that they] do not multiply during the rest of the year. It is therefore incumbent upon the Muslim to seize the opportunity and increase [in] pious deeds during these days. Among the greatest of pious deeds [to engage oneself in] during this time is the remembrance of Allah, Exalted be He. And the greatest [forms] of Allah’s remembrance [include] the recitation of the Quran, and the utterances of: “Allaahu Akbar” [i.e., Allah is the Greatest - al takbeer], “Laailaahaillaallaah [i.e., There is no god worthy of worship except Allah - al tahleel, and saying “Alhamdulillaah” repeatedly [i.e., All praise is due to Allah - al tahmeed].

In the Musnad of Imaam Ahmad and other [hadeeth collections, it is narrated] that the Prophet ﷺ said: “There are no more virtuous days in the sight of Allah and there are no days in which good deeds are more pleasing to Him than these ten days. On these days, fill your time with engaging more in tahleel, takbeer, and tahmeed.”

The good deeds include the obligatory religious duties, obligations, all of the known pious actions, and voluntary acts of worship - [ranging] from prayer, alms, [charity], and fasting – particularly on the day of ʿArafah.

All that was done from amongst the religious duties during these ten days is better than the religious duties that were performed at any other time. Likewise, the supererogatory actions during these ten days are more excellent than if they were done at any other time.

The good deeds also include refraining from that which is prohibited or objectionable. Whoever leaves [actions] of disobedience during these days, then there is no doubt that his reward is greater than if he were to leave the sins on other days.

Upon hearing this, [some] of the Companions (may Allah be pleased with them) asked the Prophet ﷺ about jihaad [occurring] on other than these ten days, whether virtuous deeds are superior to it also. Their question about jihad in particular [was asked so they might] be able to distinguish it from what had been determined for them [by the Prophet ﷺ] about it being one of the most virtuous deeds; and for that [reason] the days of DhulHijjah were weighed up against it.

The Prophet ﷺ responded: Yes, the good deeds performed during these days are better than jihaad occurring on [any] others, except [if] a man set out, risking himself and his property, for the sake of Allah - and then lost his wealth and his soul departed for the sake of Allah. This [form] of jihaad which is depicted [here] is better than any good deeds [that are] performed during these ten blessed days. This [serves as] a demonstration to the excellence of this form of jihaad; and a commemoration [to the fact] that he reached a level that hardly varies with the honour of the days and times [which Allah has appointed as such], [along with those that] lack honour.

The apparent meaning of this hadeeth is that these ten days are more virtuous than the last ten of Ramadan. It has been said that the ten days of DhulHijjah are the best of all days, while the [last] ten of Ramadan are the best of all nights - due to the presence of Laylat al-Qadr therein.

From the other benefits that we can conclude from this hadeeth is that we learn the magnitude of the virtues of the first ten days of DhulHijjah over the other days of the year.

It also shows the significance of the matter of martyrdom for the sake of Allah, giving oneself and wealth together [for His sake], and that this is the highest degree of jihaad.

Lastly, it teaches us that the good deeds of less merit – as opposed to other good deeds - done during the distinguished time becomes similar to the good deeds of high merit at other times.

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970
Narrated Muhammad ibn Abu Bakr al-Thaqafee: I was with ‘Anas ibn Maalik as we were going from Mina to `Arafat, I asked him about the Talbiyah, "How did you use to say Talbiyah while you were in the company of the Prophet ﷺ?" Anas replied: "People used to say Talbiyah and their saying was not objected to and they used to say Takbir and that was not objected to either."

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Commentary : The Hajj is one of the five pillars of Islam, and it is a significant act of worship which encompasses many types of religious observances. The one who performs Hajj sincerely for Allah, in accordance with the guidance of the Messenger ﷺ, he will receive a great reward from Allah, Most Exalted. For that [reason], observing the etiquettes of the Hajj is necessary, just as Prophet ﷺ taught us.

In this hadeeth, the taabiʿee Muhammad ibn Abu Bakr al-Thaqafee reports that he asked ‘Anas ibn Maalik (may Allah be pleased with him) about the permissible forms of Allah’s remembrance the pilgrims can say while departing from Minaa towards ʿArafaat, which occurs on the morning of the Day of ʿArafah, the ninth day [in the month of] DhulHijjah.

Minaa is a valley surrounded by mountains and is located east of Makkah, and is on the path between Makkah and Mount ʿArafaat, close to 6 kilometres away from the Masjid Al-Haram. Some of the rituals of Hajj are performed in Minaa, such as throwing the pebbles at the Jamaraat.

ʿArafaat is a mountain on the path between Makkah and Ṭaa’if, and is approximately: 22 kilometres away from Makkah, 10 kilometres from Minaa, and 6 kilometres from Muzdalifah. The most important ritual of Hajj is performed nearby, which is the stay at [the plains] of ʿArafah on the ninth day of DhulHijjah.

‘Anas ibn Maalik (may Allah be pleased with him) then informed Muhammad ibn Abu Bakr al-Thaqafee that when they performed the Hajj with the Prophet ﷺ, on his ﷺ Farewell Pilgrimage, in the 10th year A.H - some of pilgrims recited the talbiyah, so he then said: “LabbaykAllaahummaLabbayk!” - [i.e., “Here I am, O Lord, Here I am!], and raised their voices while doing it.

Some of the others recited the takbeer: “Allaahu Akbar!” - [i.e., “Allah is the Greatest!”] and raised their voices while doing so. Either way, the Prophet ﷺ did not reproach them [while they did this].

This is a confirmation from the Prophet ﷺ about the permissibility of Allah’s remembrance, whether it is the takbeer or the talbiyah. It has been said that the intended meaning behind this is that one can insert anything that pertains to Allah’s remembrance during one’s utterance of the talbiyah; [but] he should not leave the talbiyah in its entirety - because it is narrated on the authority of the Prophet ﷺ that heﷺ did not stop reciting the talbiyah until the throwing of the pebbles at Jamarat al-ʿAqabah.

The talbiyah, rather, is prescribed for the pilgrim. As for those who are not performing the Hajj, the takbeer[aat] is prescribed for them to recite from the morning on the Day of ʿArafah following the performance of their obligatory prayers until the mid-afternoon prayer (ʿAsr) on the last of the days of Tashreeq [i.e., the 13th of DhulHijjah].

From the benefits that we can conclude from this hadeeth is that the initiation of the takbeer on the day of ʿArafah is permissible - even if the person who is uttering it was in the state of ihram [i.e., the state of ritual sanctity that one enters into for the Hajj] and intending to stay in ʿArafah, although the prescribed words to utter for the one in a state of ihram is the talbiyah.

This shows that the range of the matter with reference to the performance of dhikr on the Day of ʿArafah is open.
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971
Narrated Umm ʿAtiyyah(may Allah be pleased with her): “We used to be ordered to come out on the Day of `Eid and even bring out the virgin girls from their houses and menstruating women so that they might stand behind the men and say Takbir along with them and invoke Allah along with them and hope for the blessings of that day and for purification from sins.”.

Commentary : Demonstrating the rites of Islam is a significant aim [in trying to fulfil] the objectives of this religion. The ‘Eid prayer is one of the important rites which, through its performance, is a blessing for the Muslims and serves as a call to Islam [for all in the vicinity]. For that [reason], every Muslim is commanded to set out to the place where the ‘Eid prayer is being performed, even the young and old women, and those who are menstruating - for whom which prayer is not incumbent upon! This is so that they can witness the blessings of this event and the calling of Muslims.

In this hadeeth, Umm ʿAtiyyah(may Allah be pleased with her) reports that the Prophet ﷺ ordered all of the women to set out towards the site where the ‘Eid prayer was held.

Whether it was the ‘Eid al-Fiṭr or Al-Aḍhaa; even the young virgin girls departed from their homes and chambers [which they often remained in] for the sake of remaining concealed from the unnecessary viewing of others; and likewise - [for] the woman during her menses, all of them were ordered to go out towards the place where the ‘Eid prayer was performed in the time of the Prophet ﷺ. However, those women who were on their menses used to sit at the very back behind the people, following the lead of the people, thus, said with them the takbeer[aat], called upon Allah in supplication. All this as they hoped for the obtainment of blessings, rewards, and purification from [their] sins on this day.

This shows the merit of this glorious day, and the mercy and forgiveness that Allah pours forth onto His servants, and that kind of Allah’s remembrance and pious acts [of all be observed].

From the other benefits that we can conclude from this hadeeth is to notice the strong encouragement of performing lots of Allah’s remembrance on this day..

972
ʿAbdullah ibn ʿUmar (may Allah be pleased with them) related that on the day of ‘Eid al-Fiṭr or Al-Aḍhaa a spear used to be thrusted into the ground in front of the Prophet ﷺ, and then he would pray..

Commentary : In this hadeeth, a practical demonstration of some of the guidance of the Prophet ﷺ [can be observed] with regards to the prayer in general, and the two ‘Eid prayers specifically; ʿAbdullah ibn ʿUmar (may Allah be pleased with them) reports that a spear would be thrusted into the ground in front of the Prophet ﷺ before starting the two ‘Eid prayers so that it could serve as a barrier (sutrah) for him ﷺ. This was done for the purpose of demarcating his ﷺ place of prayer so that no one could pass in front of him.

The spear [that is mentioned here] is a short pole with a broad spearhead, and it has a shorter length than the rumh [i.e., which was a longer type of spear often used by horsemen in combat].

The Prophet ﷺ used to do this for the two ‘Eid prayers, because he would perform these two prayers outdoor at the Musallaa, where the land is wide and spacious, and there are no structures or barriers.

This was also the habit of the Prophet ﷺ during his travels; because: in most instances, the traveller cannot find a wall [so that he may] be shielded by it when he wants to pray; and most of what he prays [is done so] outdoor in lands that are expansive [and lack structure, etc].

It is therefore incumbent upon whoever is praying by themselves to place an object to serve as a barrier between himself and the direction of the Qiblah - so that no one may pass and interrupt [his] performance of the prayer - specifically in open places. As for the congregational prayer, it is sufficient that the Imaam places a barrier in front of himself, as this will serve as a barrier for the ones praying behind him.

From the other benefits that we can conclude from this hadeeth is that the Prophet ﷺ was so keen to place a barrier in front of him whenever he wanted to pray..

973
Ibn ‘Umar (may Allah be pleased with them both) related that the Prophet ﷺ would go out in the morning* to the place of prayer with a short spear in front of him which was carried and set up in front of him in the place of prayer, and he would pray towards its direction..

Commentary : Out of earnest concern, the Prophet ﷺ would utilise an object to serve as a barrier in prayer. This hadeeth is a practical demonstration of one of the guidance of the Prophet ﷺ regarding the placing a barrier in front of him in prayer. Ibn ʿUmar (may Allah be pleased with them) reports that the Prophet ﷺ used to arrive at the place where the prayer of ‘Eid would be performed and his Companions (may Allah be pleased with them) would bring along a short spear for him.

In another version of the same hadeeth in al-Bukhaaree, it’s narrated as: “A short spear was thrusted into the ground in front of him”. The short spear here refers to a strong rod that is similar to the spear but shorter. The short spear was brought by the Companions so that it would be set up in front of him ﷺ and serve as a barrier. This was done for the purpose of demarcating his ﷺ place of prayer, so that no one could pass in front of him ﷺ.

This was also the habit of the Prophet ﷺ during his travels; because: in most instances, the traveller cannot find a wall so that he may be shielded by it when he wants to pray; and most of what he prays [is done so] outdoor in lands that are expansive [and lack structure, etc].

It is therefore incumbent upon whoever is praying by themselves to place an object to serve as a barrier between himself and the direction of the Qiblah - so that no one may pass and interrupt [his] performance of the prayer - specifically in open places. As for the congregational prayer, it is sufficient that the Imaam places a barrier in front of himself, as this will serve as a barrier for the ones praying behind him.
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975
Narrated ʿAbdullah Ibn ‘Abbaas(may Allah be pleased with them): I went out with the Prophet ﷺ on the day of ‘Eid al-Fiṭr or Al-Aḍhaa. The Prophet ﷺ prayed and then delivered the sermon and then went towards the women, preached, and advised them and ordered them to give alms..

Commentary : The Prayer of ‘Eid has requisites, recommended actions, and etiquettes. which the Companions of the Prophet ﷺ learned directly from him, and then conveyed them to us.

This hadeeth elaborates on some of the guidance of the Prophet ﷺ with regards to the ‘Eid prayer. ʿAbdullah Ibn ‘Abbaas(may Allah be pleased with them) reports that he went with the Prophet ﷺ on the day of ‘Eid al-Fiṭr or ‘Eid Al-Aḍhaa to offer the prayer of ‘Eid.

The Prophet ﷺ used to pray it at al-Musallaa, which is a wide and spacious area. Then, he began with the performance of the prayer - [which], for the ‘Eid prayer[s] do not have an adhaan or iqaamah; nor are there any sunnah prayers which are performed before or after it. Then, he ﷺ delivered a sermon to the people, [and it] is like the sermon delivered on Fridays - [which] is comprised of two parts and a pause [in between both of them]; except that it is delivered after the prayer and not before it.

Afterwards, he ﷺ went towards the women near the place where they prayed; so that he could preach and remind them and urge them to give alms.

The Prophetﷺ gathered the alms for the purpose of distributing it among those in need; like what his ﷺ custom was with voluntary charities and zakaat.

From the other benefits that we can conclude from this hadeeth is that when women attend the prayers of men and their congregations, they should be separated from the men as a precaution, out of fear that temptation [may rise] against them.

The hadeeth teaches us to set out towards the site where the ‘Eid prayer is held to attend the ‘Eid prayer, and that it is performed before the sermon is delivered.

We understand from this hadeeth the importance of preaching and reminding women, and exhort them to give alms, and that it is permissible for the male scholar to teach women Islamic knowledge and exhort them in women’s only classes..

1160
Mu‘ādhah al-‘Adawiyyah reported: I asked ‘Ā’ishah, the wife of the Prophet (may Allah's peace and blessings be upon him): “Did the Messenger of Allah (may Allah's peace and blessings be upon him) used to fast three days of each month?" She said: 'Yes.' I said to her: "Which days of the month did he use to fast?" She said: "It did not matter to him which days of the month he fasted.".

Commentary : People would ask the Prophet's wives about his custom regarding matters unclear to them or those they liked to learn about.
In this Hadīth, the Tābi‘i Mu‘ādhah al-‘Adawiyyah informs that she asked ‘Ā’ishah, the Mother of the Believers, (may Allah be pleased with her): "Did the Messenger of Allah (may Allah's peace and blessings be upon him) use to fast three days of each month?" The Prophet (may Allah's peace and blessings be upon him) urged the observance of fasting for three days every month, as narrated in the Two Sahīh Collections. In response to her, ‘Ā’ishah (may Allah be pleased with her) said: 'Yes', he used to fast them, and this was the minimum he would fast in a month. Then, Mu‘ādhah al-‘Adawiyyah asked for the specification of these days; whether they were at the start, middle, or end of the month, and whether they were successive or separated? ‘Ā’ishah (may Allah be pleased with her) told her that the Prophet (may Allah's peace and blessings be upon him) did not care about fixing these days; rather, she would find him fasting at the start of the month and at its middle and at its end. It was said: He (may Allah's peace and blessings be upon him) probably did not observe three specific days in a persistent manner, lest it might be thought they were specified.
In a Hadīth narrated by Abu Dāwūd, ‘Abdullāh ibn Mas‘ūd (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) used to fast - meaning at the Ghurrah of each month - three days, i.e., the start of the month. The Ghurrah of something is its beginning. It was also said: He meant the white days in the middle of the month during which the moon becomes full, namely the 13th, 14th, and 15th days. This is because Ghurrah also refers to whiteness. So, the Companion ‘Abdullāh ibn Mas‘ūd, who reported the Hadīth, probably mentioned the usual practice based on his knowledge of the Prophet's conditions and that he used to fast these days. Also, ‘Ā’ishah (may Allah be pleased with her), as narrated in the Two Sahīh Collections, reported that the Prophet (may Allah's peace and blessings be upon him) would fast so often outside Ramadan until it was said: He does not cease fasting. And he would refrain from fasting until it was said: He does not fast. Nonetheless, he used to fast on certain days, like the days at the start of the month and its middle, as well as on Mondays and Thursdays.
The bottom line is that there were numerous conditions for the Prophet (may Allah's peace and blessings be upon him) regarding fasting. Every Companion reported what he knew about the Prophet (may Allah's peace and blessings be upon him), or what he saw, or what was suitable in a certain situation; all the reports about the Prophet's fasting are authentic, which falls under permissibility and flexibility for those who want to fast as they wish while being keen to adhere to the Prophet's Sunnah and keep away from the days in which fasting is prohibited.
In the Hadīth: Demonstrating the practice of the Prophet (may Allah's peace and blessings be upon him) as he used to fast often and diligently.

1162
Abu Qatādah al-Ansāri (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) was asked about his fasting. He said: . The Messenger of Allah (may Allah's peace and blessings be upon him) got angry. Thereupon, ‘Umar (may Allah be pleased with him) said: "We are pleased with Allah as a Lord, with Islam as a religion, with Muhammad as a Messenger, and with our pledge of allegiance as a pledge of allegiance." He said: He was asked about fasting of Ad-Dahr (all days), and he said: May he not fast or break his fast, or he has not fasted or broken his fast. He said: He was asked about fasting for two days and not fasting for one day, and he said: Who could bear that?! He said: He was asked about fasting one day and not fasting for two days, and he said: I wish that Allah had given us the strength for that. He said: He was asked about fasting one day and not fasting for one day, and he said: That is the fasting of my brother David (Dāwūd) (peace be upon him). He said: He was asked about fasting on Monday, and he said: That is the day on which I was born and the day on which I was sent (as a Prophet), or the revelation was sent down to me on that day. He said: And he said: Fasting three days every month and from Ramadan to the next Ramadan is (equivalent to) the fasting of Ad-Dahr (all days). He said: He was asked about fasting on the day of ‘Arafah, and he said: It expiates the past year and the coming one. He said: He was asked about fasting on the day of ‘Āshūrā’, and he said: It expiates the past year..

Commentary : The Prophet (may Allah's peace and blessings be upon him) liked that a Muslim should perform the deeds he can bear and do regularly. People used to ask about his guidance (may Allah's peace and blessings be upon him) regarding matters confusing and unclear to them, or about things they would like to know, so that they could follow his example and attain success.
In this Hadīth, Abu Qatādah al-Ansāri (may Allah be pleased with him) relates that the Messenger of Allah (may Allah's peace and blessings be upon him) was asked about his fasting, meaning: the fasting of the Messenger of Allah (may Allah's peace and blessings be upon him). In the version by Ahmed, it is mentioned that the questioner was a Bedouin, an Arab living in the desert. He (may Allah's peace and blessings be upon him) got angry and the effect of anger became manifest on his face, due to this man's statement and question. He probably got angry because he disliked the question, as he would need to answer it and feared that his answer would lead to some evil, namely that the questioner might think it to be obligatory or too little, or he might restrict himself to it while his condition allowed for more than that. As for the Prophet (may Allah's peace and blessings be upon him), he restricted himself to it due to his preoccupation with the interests and rights of Muslims, and the rights of his wives and guests and those who came to him, lest his example might be followed by anyone, and this would cause harm to some people. The questioner should have said: How much should I fast? Or: How should I fast? Thus, he would pose the question regarding himself, to which he would give him an answer based on his condition, as he gave answers to others on the basis of their respective conditions. Moreover, the Prophet's fasting did not follow one pattern. Rather, it would differ with the difference of conditions. He would sometimes fast often and at other times less often, and a situation like that makes it hard to answer the question.
When ‘Umar (may Allah be pleased with him) noticed the Prophet's anger, he - out of politeness and respect towards the Prophet (may Allah's peace and blessings be upon him) and as an apology and appeasement to him, and out of pity towards the questioner - said: "We are pleased with Allah as a Lord, with Islam as a religion, with Muhammad as a Messenger," i.e., we are pleased with His planning and predestination for us, and we have taken Him as our God and Deity, apart from anyone else. And we are pleased with Islam as a religion, as we have chosen it from among all religions and entered it being content and submissive, and we did not seek a religion other than Islam. And we are pleased with Muhammad (may Allah's peace and blessings be upon him) as a Messenger. We are pleased with all he brought from Allah Almighty and accepted that with submission and delight, and we believed what he said, obeyed his commands, and shunned his prohibitions, and we loved, followed, and supported him.
"and with our pledge of allegiance as a pledge of allegiance," which refers to the pledge of allegiance over Hijrah and Jihad. This shows complete faith and submission to Allah and to His Messenger and religion.
When the Prophet's anger subsided, ‘Umar asked him - as related in another version by Muslim - in a more accurate and rational manner that was closer to the truth. He posed his question in a general way that would benefit all people. He asked him about fasting for all days, which is the fasting for all the days of the year consecutively, and about the state of he who observes such fasts, as to whether it is commendable or dispraised. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "May he not fast or break his fast;" or he said: "He has not fasted or broken his fast." The meaning: He does not struggle against the severity of hunger and thirst because he gets used to fasting and so it becomes easier for him, and he does not need the patience over the effort upon which the reward is conditional. Hence, he becomes like one who did not fast. And since he does not gain the comfort and pleasure felt by those who break their fast, it is as if he did not break his fast. It was said: This means supplication against him, by way of deterring him. It may also be an informative statement, meaning that it is as if this person did not break the fast because he ate nothing, and he did not observe the fast because his fast was not prescribed by the Lawgiver.
Then, he asked him about a person fasting for two days and not fasting for one day. Thus, the days he fasts are double the days he does not fast, which makes this act of worship more common than the usual way of life. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "Who could bear that?!", i.e., who can do that being able to continue fasting while discharging his other duties of the day?! He seemed to have disliked it, for it mostly goes beyond people's capacity, and so it is not encouraged by an easy and tolerant religion. It was said: It indicates that the reason for prohibition is weakness, which means: If anyone can bear it, there is nothing wrong with that.
Then, he asked him about a person fasting one day and not fasting for two days. Thus, the days he does not fast are double the days he fasts, and he continues to do that for all his life. The Prophet (may Allah's peace and blessings be upon him) replied to him, saying: I wish that Allah had given us the strength for that. He seemed to have approved of this type of fasting and hoped to observe it. It was said: That his wish pertains to others in his Ummah, for the Prophet (may Allah's peace and blessings be upon him) would bear it and more than that, and it is authentically reported that he (may Allah's peace and blessings be upon him) used to observe continuous fasts. It was said: This means that because of his preoccupation with his wives, guests, activities, and people, the Messenger of Allah (may Allah's peace and blessings be upon him) did not observe this amount of fasting on a continuous basis. This is not because of his weakness to bear fasting, or his lack of patience over abstinence from eating for this period.
Then, he asked him about a person who fasts one day and does not fast for one day, and who takes that as a habit. In response, the Prophet (may Allah's peace and blessings be upon him) said: "That is the fasting of my brother David (Dāwūd) (peace be upon him)." This indirectly indicates that the Messenger of Allah (may Allah's peace and blessings be upon him) encouraged this fasting, for it is very moderate and it takes the two aspects of worship and habit into the best consideration, and it is one of the most beloved fasts to Allah Almighty, as related in the Two Sahīh Collections. This is because it is not ongoing fasting nor ongoing abandonment of fasting.
Then, he asked him about the reason behind fasting on Monday. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "That is the day on which I was born and a day on which I was commissioned (as a Prophet)," i.e., the day of the beginning of my prophethood; so, it is the day most worthy of being fasted. Or he said: "the revelation was sent down to me therein;" the revelation began to come down on it.
Then, the Prophet (may Allah's peace and blessings be upon him) said that fasting three days every month - which applies to specification, like the fasting of the white days: the 13th, 14th, and 15th days; or to generality, like fasting three days at the beginning of the month, its middle, or at its end, successively or sporadically - and the fasting of Ramadan every year is equivalent to the fasting of all days. That is, Allah, out of His grace and generosity, multiplies the reward for every act of goodness and worship, involving words or deeds, tenfold. So, a good deed is multiplied to ten similar good deeds. Likewise, the fasting of one day is recorded as fasting of ten days. Accordingly, if a person fasts three days, it is as if he fasts thirty days, which is a whole month. Thus, by fasting three days every month, it is as if he fasts the entire year, in addition to the obligatory fasting in the month of Ramadan.
And he asked him about fasting on the day of ‘Arafah. In response, the Prophet (may Allah's peace and blessings be upon him) said that whoever fasts it, Allah forgives for him the sins of two years: the past year and the coming year. This fasting is to be observed by non-pilgrims, for it is disliked for a pilgrim to fast on the day of ‘Arafah. This is because fasting on this day will make the pilgrim too weak to stand and supplicate. As for non-pilgrims, they are addressed by this Hadīth to the relevant merit and attainment of rewards from Allah Almighty. The day of ‘Arafah is the ninth day of Dhul-Hijjah. It was called as such because it comprises one of the pillars of Hajj, namely standing at ‘Arafah in Makkah.
Then, he asked him about the fasting of the day of ‘Āshūrā’, which is the tenth day of the month of Muharram. This is the day in which Allah saved Moses (peace be upon him) and his people from Pharaoh. So, Moses fasted it in gratitude to Allah for His favor in destroying the oppressors. In response, he (may Allah's peace and blessings be upon him) said that Allah forgives by fasting this day the sins of the past year.
This expiation includes minor sins, not the major ones. As for major sins, they can only be expiated by repentance or mercy from Allah, or it is hoped the major sins will be alleviated. It was said: The expiation for the coming year is that He will preserve him from committing sins in it. It was also said: that He will give him an amount of mercy and reward that expiates for the past year and the next one if it comes and he commits sins therein.
These questions by ‘Umar (may Allah be pleased with him) point to his proper understanding. He first calmed the anger of the Prophet (may Allah's peace and blessings be upon him) and then asked him about certain types of fasting that comprise all that a Muslim can observe, and he knew their rulings, while demonstrating which of them are valid and which are not and pointing out the merit of some of them. Meanwhile, he taught us all of that. So, whoever wishes can observe the valid fast and choose what is more suitable for himself and his ability.
The Hadīth points out the merit of fasting on Monday.
It also points out the merit of fasting on the day of ‘Āshūrā’.
It also shows the merit of fasting on the day of ‘Arafah.
And it demonstrates the merit of fasting during the month of Ramadan.
The Hadīth points out that Allah is Kind to His servants, and He facilitates things for them and removes hardships and restrictions from them.
The Hadīth prohibits fasting for all days.
And it forbids overburdening oneself in worship with things beyond one's capacity..

1163
Abu Hurayrah (may Allah be pleased with him) reported in a Marfū‘ Hadīth: He [i.e., the Prophet (may Allah's peace and blessings be upon him)] was asked: "Which prayer is the most excellent after the obligatory prayer? And which fasting is the most excellent after the month of Ramadan?" He said: "The most excellent prayer after the obligatory prayer is prayer in the middle of the night, and the most excellent fasting after the month of Ramadan is fasting Allah's month of Al-Muharram.".

Commentary : Prayer and fasting are among the pillars of Islam. Allah determined the obligatory prayer as five prayers during the day and night and determined the obligatory fasting as the fasting of the month of Ramadan. But, if anyone wants to perform these two forms of worship on a voluntary basis, the Prophet (may Allah's peace and blessings be upon him) specified its meritorious times during which the servant obtains the best reward.
In this Hadīth, Abu Hurayrah (may Allah be pleased with him) relates that the Prophet (may Allah's peace and blessings be upon him) was asked about the best times and conditions for offering prayer and observing fast voluntarily. So, someone asked him: What are the best prayers after performing the five obligatory prayers, which must be offered? These are the best forms of worship whereby a servant can seek closeness to Allah Almighty before thinking about supererogatory and additional worship, in case he wants to offer that voluntarily. In a clarifying and demonstrating reply, the Prophet (may Allah's peace and blessings be upon him) said: "The most excellent prayer after the obligatory prayer is prayer in the middle of the night." This is because prayer during the night is more likely to be free from Riyā’ (show-off) and closer to sincerity, and the praying person can offer it in a focused and carefree manner away from daytime preoccupations. Plus, this is more helpful in remembering the Qur’an and not forgetting some of the verses. The middle of the night means: the last third of the night.
And he was asked about the most excellent fasting after the obligatory fasting of Ramadan, and he replied that the most excellent fasting after the month of Ramadan is fasting Allah's month of Al-Muharram, which is one of the sacred months within which Allah prohibited fighting. The month is attributed to Allah by way of extolment. It is the first month in the Hijri calendar, which is a reason for him to start it with the doing of good and receive it with worship. This is one of the best deeds, just as the first part of the day is received with Dhikr. So, it is hoped that this expiates for the rest of the year, akin to the merit of Dhikr in the early part of the day. It is also probable that since fighting was prohibited during Muharram, seizing its time for fasting was a good opportunity because the times during which fighting is permissible may entail that the believer does not fast, for fasting causes weakness.
The Hadīth points out the merit of prayer in the middle of the night.
It demonstrates the merit of fasting during the month of Muharram.
It also indicates that supererogatory and voluntary worship can be offered after performing the obligations..

1164
Abu Ayyūb al-Ansāri (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "If anyone fasts Ramadan and then follows it with six days in Shawwāl, it will be like a perpetual fast.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) used to fast some days every month on a voluntary basis, and he urged his Companions to do the same. He also urged the fasting of some days within the months of the year, given their abundant reward.
In this Hadīth, he directed the Muslims to fast six days in Shawwāl, after Ramadan, and pointed out that if anyone fasts the entire Ramadan and then fasts six days in Shawwāl, successive or sporadic - for fasting them successively or sporadically falls under the adherence to the Sunnah - he will obtain a reward equivalent to fasting the entire year. This stems from the great bounty of Allah towards His Muslim servants, as He multiplies the reward for them. This is explained by the verse that reads: {Whoever comes with a good deed will be rewarded tenfold.} [Surat al-An‘ām: 160] The month of Ramadan is equivalent to ten months, and fasting six days after Eid al-Fitr completes the year.
The Hadīth points out the merit of fasting six days in the month of Shawwāl..

1166
Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "I was shown Laylat al-Qadr, and then some members of my family woke me up, and I was caused to forget it. So, seek it in the remaining ten days." [And in a version]: I forgot it..

Commentary : Laylat al-Qadr is a great night whose status Allah points out in Surat al-Qadr. In this night the Qur’an was revealed; worship in it is better than worship in a thousand months; the angels descend in it with the permission of Allah; and it contains safety, security, and peace. It is known to occur, but its time is unknown. Several versions are reported from the Prophet (may Allah's peace and blessings be upon him) regarding the specification of Laylat al-Qadr. This Hadīth is one of those versions, and in it the Prophet (may Allah's peace and blessings be upon him) said: "I was shown Laylat al-Qadr," i.e., I was made aware of the specification of Laylat al-Qadr and on which night it occurs, but "some members of my family woke me up." This indicates that the Prophet's sighting of it was in a dream. However, his dreams (may Allah's peace and blessings be upon him) and the dreams of the prophets (peace be upon them) were divine revelations. This does not denote that he did not learn about it during wakefulness. As the Prophet (may Allah's peace and blessings be upon him) was caused to forget it, he said: "So, seek it in the remaining ten days," i.e., try to find it in the remaining ten days, which are the last ten days of the month of Ramadan as a whole. Other versions in the Two Sahīh Collections state that it occurs on odd-numbered days within the last ten days of Ramadan. The Prophet's statement: "seek it" denotes encouragement to try to find it. This should be done by engaging in worship, supplication, and pious acts.
This Hadīth mentions that the reason behind the Prophet (may Allah's peace and blessings be upon him) forgetting Laylat al-Qadr was that some members of his household awakened him. And it is mentioned in a Hadīth in the Sahīh Al-Bukhāri Collection, reported by ‘Ubādah ibn as-Sāmit (may Allah be pleased with him), that the reason behind that was a dispute and conflict between two men. And also in a Hadīth in the Sahīh Muslim Collection, reported by Abu Sa‘īd al-Khudri (may Allah be pleased with him), with the wording: "There came two men contending with each other and along with them was the devil." To reconcile these two Hadīths, this may either be taken to denote plurality; thus, the vision in the Hadīth of Abu Hurayrah (may Allah be pleased with him) was a dream. The forgetfulness happened because of awakening, and the vision in the Hadīth reported by others happened during wakefulness, while the forgetfulness occurred because of the mentioned dispute. Or it may be taken to suggest the occurring of the two stories, in which case the forgetfulness happened twice for two reasons. Or this may probably mean: Some members of my family awakened me, and I heard the dispute between the two men and got up to mediate between them. So, I was caused to forget it, due to my preoccupation with the two men.
The Hadīth indicates that the Prophet (may Allah's peace and blessings be upon him) was subject to forgetfulness, in what Allah willed.
It points out that Laylat al-Qadr lies in the last ten days of Ramadan.
It urges us to seek Laylat al-Qadr..

1168
‘Abdullāh ibn ’Unays reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "I was shown Laylat al-Qadr and then I was caused to forget it. I saw myself prostrating in water and mud on its morning." He said: We had rain during the twenty-third night. So, the Messenger of Allah (may Allah's peace and blessings be upon him) led us in prayer and left, and indeed the trace of water and mud was on his forehead and nose. He said: ‘Abdullāh ibn ’Unays used to say: The twenty-third..

Commentary : There is no doubt that the greatest month in the sight of Allah is the month of Ramadan, and the greatest night is Laylat al-Qadr. Therefore, the Companions (may Allah be pleased with them) diligently tried to specify it. So, numerous Hadīths were reported on determining this night.
In this Hadīth, ‘Abdullāh ibn ’Unays (may Allah be pleased with him) relates that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "I was shown Laylat al-Qadr and then I was caused to forget it," i.e., I came to know on which day it occurs. Then, this knowledge was taken away from me. Jibrīl (Gabriel) (peace be upon him) informed him of its specific time in that year. The Prophet (may Allah's peace and blessings be upon him) saw in a dream - and the dreams of the prophets are true and truth, and constitute revelation from Allah Almighty - that its sign is that he (may Allah's peace and blessings be upon him) was prostrating in water and mud. Then, ‘Abdullāh ibn ’Unays (may Allah be pleased with him) related that it rained on the twenty-third night. The Prophet's vision of himself prostrating in water and mud came true. He led them in Qiyām al-Layl and departed after the prayer as the trace of water and mud was on his forehead and nose due to prostrating over them. This was confirmation of the Prophet's dream. The roof of his mosque was made of palm leaf stalks. Based on this Hadīth, ‘Abdullāh ibn ’Unays (may Allah be pleased with him) used to determine Laylat al-Qadr to be the twenty-third night every year. Several Hadīths are reported specifying the time of Laylat al-Qadr. The scholars had a lot to say on reconciling these Hadīths or favoring some above others. This includes: that Laylat al-Qadr moves every year within the last ten days of Ramadan. It was called Laylat al-Qadr because of its high status and rank, or because the pious deeds performed therein are of great significance. Out of Allah's wisdom, He concealed it from people for them to diligently seek it within the nights, and thus, they will engage more in worship, which brings benefits to them.
The Hadīth mentions prostration on water and mud.
It states that the dreams of the prophets are true.
It urges us to seek Laylat al-Qadr and utilize it for the performance of righteous deeds, given the increased merit and reward therein.
It affirms prostration on the forehead and nose..

1170
Abu Hurayrah (may Allah be pleased with him) reported: We were talking about Laylat al-Qadr in the presence of the Messenger of Allah (may Allah's peace and blessings be upon him), who said: "Who amongst you remembers when the moon rose and it was like a half of plate?".

Commentary : Laylat al-Qadr is a great night. Allah points out its status in Surat al-Qadr. The Qur’an was revealed therein. Worship in it is better than worship in a thousand months. The angels descend in it with the permission of Allah, and it contains safety, security, and peace. It is known to occur, but its time is unknown. Several versions are reported from the Prophet (may Allah's peace and blessings be upon him) regarding the specification of Laylat al-Qadr or the nature of its night.
This Hadīth is one of those versions, and it identifies one of the characteristics of Laylat al-Qadr. Abu Hurayrah (may Allah be pleased with him) relates that they talked to one another about Laylat al-Qadr and its status and significance, the merit of performing Qiyām al-Layl therein, and its signs which were mentioned by the Messenger of Allah (may Allah's peace and blessings be upon him). Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "Who amongst you remembers when the moon rose, and it was like a half of plate?" He likened the moon to half of a food plate. The meaning: Who amongst you remembers the night in which half of the moon appeared like half of a food plate? This was the sign of Laylat al-Qadr in this month known to them and in that year, or the sign of Laylat al-Qadr in all years. This indicates that Laylat al-Qadr can be seen and verified by whomever Allah wills..

1175
‘Ā’ishah (may Allah be pleased with her) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) would strive more in the last ten days than he would strive in other than them..

Commentary : The Prophet (may Allah's peace and blessings be upon him) was most keen on attaining rewards, and he was good at utilizing the virtuous times, including the last ten days of Ramadan, which are the best nights of the year, and they contain Laylat al-Qadr (the Night of Decree), which is better than a thousand months.
In this Hadīth, the Mother of the Believers ‘Ā’ishah (may Allah be pleased with her) relates that when the last ten days of Ramadan came - starting from the night of the 21th day until the end of the month - the Prophet (may Allah's peace and blessings be upon him) would strive more in them than he would strive at other times, i.e., more than his diligence in other nights. This is due to the significance and merit of those nights and in pursuit of Laylat al-Qadr. He would engage more in righteous deeds and worship, draw close to Allah Almighty, retire in his praying place, and keep away from women. This is demonstrated by another version in the Two Sahīh Collections: "When the ten days came, he would pray all night, wake up his family, show diligence, and tie up his lower garment firmly."
The Hadīth demonstrates keenness to engage diligently in worship during the last ten days of Ramadan.
It indicates that one should strive to have the best possible ending of Ramadan..

1176
‘Ā’ishah (may Allah be pleased with her) reported: I never saw the Messenger of Allah (may Allah's peace and blessings be upon him) fasting during the ten days..

Commentary : The month of Dhul-Hijjah is one of the sacred months. It includes the ten days at its beginning, during which righteous deeds are greatly meritorious. They include the day of ‘Arafah, the ninth day. And they include the day of Eid al-Ad'ha, the tenth day. A number of Hadīths are reported on their merit.
In this Hadīth, the Mother of the Believers ‘Ā’ishah (may Allah be pleased with her) reports that she did not see the Messenger of Allah (may Allah's peace and blessings be upon him) fasting during the first ten days of Dhul-Hijjah. In another version narrated by Muslim, she said: "He did not fast the ten days." The ten days here refer to the nine days from the beginning of Dhul-Hijjah, for fasting on the day of Eid is forbidden.
This Hadīth indicates that it is disliked fasting the ten days; whereas other Hadīths point to the merit of performing pious deeds - which include fasting - in those ten days. It is authentically narrated in the Sahīh Al-Bukhāri Collection that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "There are no deeds on any day better than deeds in these," i.e., the first ten days of Dhul-Hijjah. It is probable that the Prophet (may Allah's peace and blessings be upon him) did not observe fasting on these days because he would sometimes abandon certain deeds, though he would like to perform them, for fear that they might be ordained upon his Ummah. The merit of fasting the day of ‘Arafah by non-pilgrims is mentioned in a Hadīth narrated by Muslim: "Fasting the day of ‘Arafah, I expect from Allah that it expiates the sins of the preceding year and the next one.".

1184
‘Abdullāh ibn ‘Umar (may Allah be pleased with him) reported: I heard the Messenger of Allah (may Allah's peace and blessings be upon him) proclaim Talbiyah with his hair matted, saying: "Labbayka allahumma labbayk, labbayka la sharīka laka labbayk, inna al-hamda wa an-ni‘mata laka wa al-mulk, la sharīka lak." (Here I am at Your service, O Allah, here I am at Your service, here I am at Your service. You have no partner; the praise, the favor, and the dominion belong to You. You have no partner). He would not say anything more than these words. ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) used to say: The Messenger of Allah (may Allah's peace and blessings be upon him) would offer two Rak‘ahs in Dhul-Hulayfah, and when his she-camel stood upright with him on its back near the mosque of Dhul-Hulayfah, he proclaimed Talbiyah with these words. ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) used to say: ‘Umar ibn al-Khattāb (may Allah be pleased with him) used to proclaim Talbiyah like the Talbiyah of the Messenger of Allah (may Allah's peace and blessings be upon him) with these words and would say: Labbayka allahumma labbayk, labbayka wa sa‘dayk, wa al-khayr fi yadayk, labbayka wa ar-raghba’ ilayka wa al-‘amal (Here I am at Your service, O Allah, here I am at Your service. Here I am at Your service, in bliss. Good is in Your Hands. Here I am at Your service; things are sought of You, and deeds are done for Your sake)..

Commentary : This Hadīth demonstrates the manner of the Prophet's Talbiyah upon assuming Ihrām for Hajj. ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) mentions that the Messenger of Allah (may Allah's peace and blessings be upon him) "proclaimed Talbiyah," i.e., he said Talbiyah in a loud voice, "with his hair matted," i.e., he put something like glue in his hair to prevent it from drooping or to keep insects away. The Prophet (may Allah's peace and blessings be upon him) used to say in his Talbiyah: "Labbayka allahumma labbayk" (Here I am at Your service, O Allah, here I am at Your service), i.e., I repeat my response to You in complying with Your command to perform Hajj; so, I respond to Your command time and again. "labbayka la sharīka laka labbayk" (Here I am at Your service; You have no partner), i.e., You alone are Sovereign in Your dominion, without any opponent or partner. "inna al-hamda wa an-ni‘mata laka" (the praise, the favor... belong to You), i.e., praise, gratitude, and laudation are due to You alone, and every favor comes from You, and You are the Giver of it. "wa al-mulk, la sharīka lak" (and the dominion belongs to You; You have no partner). He mentioned the dominion after the praise and favor to generalize the causes of obedience and demonstrate the aspects of submission and worship. Then, he followed that with the words "la sharīka lak" (You have no partner) to dispel any resemblance to Him and affirm that He alone is the Possessor of the dominion, the praise, and the favor. The Prophet (may Allah's peace and blessings be upon him) would not say anything beyond these words in his Talbiyah and the assumption of Ihrām. It is said: The wisdom behind Talbiyah is to note Allah's honor to His servants as they come to His House after a call from Him.
Then, ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) says that the Messenger of Allah (may Allah's peace and blessings be upon him) offered two Rak‘ahs in the mosque of Dhul-Hulayfah. This refers to the Zhuhr prayer performed in a shortened form, as related in a Hadīth narrated by Muslim and reported by Ibn ‘Abbās. Dhul-Hulayfah is a place lying outside Madīnah, on the way to Makkah. Dhul-Hulayfah is located 6 or 7 miles, nearly 9 or 10km, away from Madīnah. It is the Miqāt of the people of Madīnah and the non-residents who pass by it. It is known today among the ordinary people as Abiyār ‘Ali or Ābār ‘Ali. It lies about 420km away from Makkah. On the day he arrived in Dhul-Hulayfah, the Prophet (may Allah's peace and blessings be upon him) performed the ‘Asr prayer therein as two Rak‘ahs. Then, he performed the Maghrib, ‘Ishā’, Fajr, and Zhuhr prayers there. Thus, he offered five prayers there and stayed for a day and night. "and when his she-camel stood upright with him on its back near the mosque of Dhul-Hulayfah," i.e., he rode his she-camel, and it stood up in preparation for moving, "he proclaimed Talbiyah with these words," i.e., the Prophet (may Allah's peace and blessings be upon him) raised his voice as he said this supplication mentioned earlier.
Then, ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) relates that ‘Umar ibn al-Khattāb (may Allah be pleased with him) would assume Ihrām and raise his voice as the Prophet (may Allah's peace and blessings be upon him) used to do and say: "Labbayka allahumma labbayk, labbayka wa sa‘dayk" (Here I am at Your service, O Allah, here I am at Your service. Here I am at Your service, in bliss), i.e., bliss after bliss, and I repeat that time and time again. "Wa al-Khayr fi yadayk" (Good is in Your Hands); good comes from You alone. "Labbayka wa ar-raghba’ ilayka wa al-‘amal." (Here I am at Your service; things are sought from You, and deeds are done for Your sake), i.e., things are sought from You and asked of You.
This addition was from the words of ‘Umar (may Allah be pleased with him). Other additions to Talbiyah are reported from some of the Companions, who added them by way of increasing what is good. It is narrated in the Two Sahīh Collections that the Prophet (may Allah's peace and blessings be upon him) would not criticize the Talbiyah proclaimed by any of his Companions..

1185
Ibn ‘Abbās (may Allah be pleased with him) reported: The polytheists used to say: "Labbayk la sharika lak" (Here I am at Your service; there is no partner with You.) He said: The Messenger of Allah (may Allah's peace and blessings be upon him) would say: "Woe to you! Enough, enough." They would say: "illa sharika howa lak; tamlikuhu wa ma malak" (Except a partner with You, whom You possess and all what he possesses." They would say that while performing Tawāf around the House!.

Commentary : Talbiyah for Hajj among the Muslims involves proclamation of the Tawhīd of Allah, sincere devotion to Him, and keeping away from Shirk. As for the polytheists, they used to proclaim Talbiyah for Hajj with Shirk.
In this Hadīth, ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) reports that the polytheists used to say while performing Tawāf around the Ka‘bah: "Labbayk, there is no partner with You." So, they would commence the Talbiyah with Tawhīd. Since the Messenger of Allah (may Allah's peace and blessings be upon him) knew what they would add after that, he would say to them when they pronounced Talbiyah with Tawhīd: "Woe to you!" i.e., you will be in ruin and destruction for what you add to the Talbiyah. "Enough, enough!" i.e., your statement of Tawhīd is sufficient. Limit your Talbiyah to it and do not add the subsequent words: "illa sharika howa lak; tamlikuhu wa ma malak" (Except a partner with You, whom You possess and all what he possesses." By the partner, they meant their idols. This phrase in Arabic (tamlikuhu wa ma malak) has two potential meanings: First: You possess him and what is in his possession. Second: You possess him and he possesses nothing. They acknowledge that he is not worthy of any worship, for he is capable of nothing for himself or others, and that indeed the Sovereign is Allah. Nonetheless, they associate him with Allah in worship, out of ignorance or stubbornness, transgression, and arrogance! Allah Almighty says: {They have taken besides Him other gods who can create nothing but are themselves created. Nor do they have the power to harm or benefit themselves, nor do they have the power to cause death, give life or resurrect the dead.} [Surat al-Furqān: 3]
Moreover, Ibn ‘Abbās (may Allah be pleased with him) says that they used to say that while performing Tawāf around the Sacred House of Allah by way of seeking closeness to Allah Almighty through false words, which are rejected..

1186
Sālim reported: When Ibn ‘Umar (may Allah be pleased with him) was told that Ihrām should start from Al-Baydā’, he would say: Al-Baydā’ about which you tell a lie about the Messenger of Allah (may Allah's peace and blessings be upon him)! The Messenger of Allah (may Allah's peace and blessings be upon him) did not proclaim Talbiyah except at the tree when his camel stood up with him on its back..

Commentary : The Companions (may Allah be pleased with them) learned the rituals of Hajj from the Prophet (may Allah's peace and blessings be upon him) during the Farewell Hajj, as he enjoined them to do, and they passed them on to those who came after them.
In this Hadīth, Sālim ibn ‘Abdullāh ibn ‘Umar mentions that when his father ‘Abdullāh (may Allah be pleased with him) was told that raising one's voice with Talbiyah in Hajj or ‘Umrah should start from Al-Baydā’, he would deny that and say: "Al-Baydā’ about which you tell a lie about the Messenger of Allah (may Allah's peace and blessings be upon him)!" i.e., you allege that the Messenger of Allah (may Allah's peace and blessings be upon him) started his Talbiyah in his Hajj when he reached Al-Baydā’. You are mistaken in this. He attributed lying to them, for they said something contrary to reality. This does not mean intentional lying. Indeed, the Arabs tend to say to one who made an error: You lied. Al-Baydā’ is a place near Dhul-Hulayfah from the direction of Makkah. It was called Baydā’ for the absence of landmarks therein such as buildings and the like. What is meant here is the elevated and high place opposite Dhul-Hulayfah from the direction of Makkah.
Then, Ibn ‘Umar (may Allah be pleased with him) explained what is right to them, namely that the Messenger of Allah (may Allah's peace and blessings be upon him) did not raise his voice with Talbiyah "except at the tree" located near the mosque of Dhul-Hulayfah, which is a village situated 6 or 7 miles (nearly 10km) away from Madīnah, and it is the Miqāt for the people of Madīnah and the non-residents who pass by it. This happened when he set out for the Farewell Hajj. He raised his voice with Talbiyah as he rode his camel and made it stand up to leave, after he had assumed Ihrām at that location.
The difference between the Companions (may Allah be pleased with them) over the places from which the Messenger of Allah (may Allah's peace and blessings be upon him) proclaimed Talbiyah is probably caused by the fact that each of them talked about what he saw. The Prophet (may Allah's peace and blessings be upon him) left Madīnah for Hajj. When he prayed in the mosque of Dhul-Hulayfah, he proclaimed Talbiyah for Hajj, which some people heard and memorized from him. Then, he rode his she-camel, and it stood up, he proclaimed the Talbiyah, of which some people became aware, for they were coming in groups. So, they heard him and said: Indeed, the Messenger of Allah (may Allah's peace and blessings be upon him) proclaimed the Talbiyah when his she-camel stood up with him on its back. Then, the Messenger of Allah (may Allah's peace and blessings be upon him) proceeded, and when he ascended the elevated place of Al-Baydā’, he proclaimed the Talbiyah, which some people became cognizant of and said: Indeed, he proclaimed the Talbiyah when he ascended the elevated place of Al-Baydā’. So, each of them transmitted what he had heard. This shows that the difference arose over the starting of the Talbiyah and the assumption of Ihrām from the Miqāt. This confusion is cleared up by a Hadīth narrated by Abu Dāwūd, in which Ibn ‘Abbās (may Allah be pleased with him) said: "By Allah, he proclaimed the Talbiyah in his place of prayer, proclaimed the Talbiyah when his she-camel stood up with him on its back, and proclaimed the Talbiyah when he ascended the elevated place of Al-Baydā’.".

1195
Ibn ‘Abbās (may Allah be pleased with him) reported that Zayd ibn Arqam came, and ‘Abdullāh ibn ‘Abbās said to him, reminding him: "How did you tell me about the meat of the game presented as a gift to the Messenger of Allah (may Allah's peace and blessings be upon him) while he was in a state of Ihrām?" He said that he said: "He was presented with a slice of the meat of the game, and he refused it, saying: "Indeed, we will not eat it; we are in a state of Ihrām.".

Commentary : Hajj is one of the pillars of Islam, and it is an act of worship for those who can find a way to it. During it, some permissible things become forbidden for those who assume Ihrām for Hajj. One of these is that Allah Almighty says: {But hunting land animals is forbidden to you as long as you are on pilgrimage.} [Surat al-Mā’idah: 96]
In this Hadīth, the Tābi‘i Tāwūs ibn Kaysān al-Yamāni relates that Zayd ibn Arqam (may Allah be pleased with him) came from Kufa to ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him), and Ibn ‘Abbās asked him to relate to him what he had previously told him about the Prophet's action when some meat from a hunted land animal was presented to him as a gift while he was in a state of Ihrām for Hajj. In other words, did the Prophet (may Allah's peace and blessings be upon him) accept it and eat therefrom or refuse it? So, Zayd ibn Arqam (may Allah be pleased with him) told him that when the Messenger of Allah (may Allah's peace and blessings be upon him) was presented with some meat and he knew that it was part of a hunted land animal, he refused the gift and did not accept it from the person who offered it to him. Then, the Prophet (may Allah's peace and blessings be upon him) clarified to the man who presented the gift that he refused it because he was in a state of Ihrām, and a Muhrim may not eat from hunted land animals.
In a Hadīth in the Two Sahīh Collections, Abu Qatādah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) ate from his game while being in a state of Ihrām. However, Abu Qatādah was not in a state of Ihrām when he hunted this animal from which the Prophet (may Allah's peace and blessings be upon him) ate. Reconciling the two Hadīths, the scholars said that he refused the first gift because the man hunted it for his sake, whereas he deemed the second game lawful because no role was played by a Muhrim in its hunt, and he did not hunt it for his sake. So, if a non-Muhrim hunts an animal for himself and then presents part of it to a Muhrim, there is nothing wrong with that, and the Muhrim may eat from it.
The Hadīth demonstrates the Prophet's guidance upon refusing a gift, and that he would mention the reason for refusing it. This stems from his good manners (may Allah's peace and blessings be upon him)..

1197
Mu‘ādh ibn ‘Abdur-Rahmān ibn ‘Uthmān at-Taymi reported: We were with Talhah ibn ‘Ubaydullāh as we were in a state of Ihrām. A bird was presented to him as a gift. Meanwhile, Talhah was sleeping. Some of us ate and some of us refrained. When Talhah woke up, he agreed with those who ate it and said: "We ate it along with the Messenger of Allah (may Allah's peace and blessings be upon him).".

Commentary : Hajj is one of the pillars of Islam, and it is an act of worship for those who can find a way to it. During it, some permissible things become forbidden for those who assume Ihrām for Hajj.
In this Hadīth, the Tābi‘i ‘Abdur-Rahmān ibn ‘Uthmān at-Taymi says that they were one day with the Companion Talhah ibn ‘Ubaydullah (may Allah be pleased with him) as the people were in a state of Ihrām for Hajj or ‘Umrah. Meanwhile, a grilled or cooked bird was gifted to Talhah (may Allah be pleased with him), and it probably was a hunted bird. Talhah was reclining, asleep. So, he did not know about the bird gifted to him, and the ruling on eating therefrom was not clear to those in the state of Ihrām. Therefore, the people fell under two categories; some of them ate from this bird, and others feared and refrained from eating from the gifted bird thinking that a Muhrim may not eat from it. "When Talhah woke up, he agreed with those who ate it," i.e., he described their action as right, by words or deeds. Clarifying the reason behind his approval of those who ate, Talhah said: We ate the like of that along with the Prophet (may Allah's peace and blessings be upon him) while we were in a state of Ihrām. So, eat from what was gifted to me.
In the Two Sahīh Collections, Ibn ‘Abbās reported: As-Sa‘b ibn Jaththāmah al-Laythi presented to the Prophet (may Allah's peace and blessings be upon him) the meat of a zebra while he was in Al-Abwā’ or Waddān (they are two places). The Messenger of Allah (may Allah's peace and blessings be upon him) declined to eat therefrom. Upon noticing the unpleasant feeling on his face, he said to him: "Indeed, we only declined it because we are in a state of Ihrām."
Reconciling between the two Hadīths, it is to be said that the Messenger of Allah (may Allah's peace and blessings be upon him) permitted the bird for them because the Muhrims played no role in hunting it. This is also explicitly mentioned in a Hadīth in the Two Sahīh Collections, in which Abu Qatādah (may Allah be pleased with him) reported that he hunted a zebra, and when they asked the Prophet (may Allah's peace and blessings be upon him), he said to them: "Did anyone of you command him or point to him with something?" They said: 'No.' So, he said: "Then, eat what is remaining of its meat."
As for declining the meat of the hunted animal from As-Sa‘b ibn Jaththāmah, this is because he hunted it for the Prophet's sake, and he (may Allah's peace and blessings be upon him) was in a state of Ihrām, and a Muhrim may not eat from the meat of a prey which was hunted for him. Had he not been in a state of Ihrām, he would have accepted it and eaten it.
The Hadīth shows how the Companions used to explain the rulings of the religion to the contemporary Tābi‘is..

1202
Ibn ‘Abbās reported: The Messenger of Allah (may Allah's peace and blessings be upon him) got himself cupped and paid the cupper his wage, and he put medicine in his nose..

Commentary : Allah Almighty has made good things lawful for His slaves and made unlawful for them anything evil and impure concerning food, drink, gains, trade, etc. The Shariah has also urged Muslims to have self-esteem and to elevate themselves from lowly things.
In this Hadīth, ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) mentions that the Messenger of Allah (may Allah's peace and blessings be upon him) "got himself cupped," i.e., he asked someone to cup him. Cupping is to extract some blood from the body by pricking the area of pain and then absorbing and extracting this blood after collecting it by means of a cup, which is an instrument resembling a funnel. Cupping provides treatment for a variety of pains. The Prophet (may Allah's peace and blessings be upon him) paid the person who cupped him his wage for that. This is part of the Prophet's actual acts of Sunnah. If it was prohibited to give a wage to a cupper, he would not pay this cupper a wage. The scholars took the Hadīths prohibiting the earning by a cupper and stating that it is impure to denote purification and exaltation above lowly earnings and to urge noble manners and lofty matters. Or perhaps the prohibition was in the early days of Islam, and it was subsequently abolished. So, when he paid the cupper his wage, he abrogated the previous ruling.
Then, Ibn ‘Abbās (may Allah be pleased with him) mentioned another medicine which the Prophet (may Allah's peace and blessings be upon him) used, saying: "and he put medicine in his nose." To use it, a person lies down and places something below his shoulders to raise them, and then he puts drops of the medicine into his nose, so that they can reach his brain. Then, the illness comes out with sneezing.
The Hadīth demonstrates the Prophet's use of medicine and his pursuit of the proper means of treatment.
It mentions that the cupper took a wage for cupping..