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

Commentary : The Companions (may Allah be pleased with them) would diligently observe the actions of the Prophet ﷺ to learn his traditions and the rites of religion, including the rite of pilgrimage.
In this hadeeth, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) reports that he saw Allah’s Messenger ﷺ mounting his camel when he departed from Thool al-Hulayfah to perform his farewell hajj. The location of Thoo al-Hulayfah is about 13 kms from al-Madeenah and about 408 kms from Makkah and is known today as the Wells of ‘Alee (Arabic: Abaar ‘Alee). It is considered the Meeqaat of al-Madeenah (i.e., the place from which the people of al-Madeenah enter their state of Ihraam) and the farthest of all Meeqaats from Makkah.
He (may Allah be pleased with him) then mentioned that after Allah’s Messenger ﷺ mounted his camel and it stood upright, he ﷺ said the words of Talbiyah aloud. The words of Talbiyah are mentioned in the hadeeth in Saheeh al-Bukhaaree and Saheeh Muslim, which Ibn ‘Umar (may Allah be pleased with him) narrated. The words are: “Labbayk-Allaahumma labbayk, labbayka laa shareeka laka labbayk, inna al-ḥamda, wal ni`matah, laka wal Mulk, laa shareeka lak”, which means: “I am here at Your service, O Allah, I am here at Your service. I am here at Your service, You have no partner, I am here at Your service. Surely the praise, and blessings are Yours, and the dominion. You have no partner.
One of the benefits to learn from this hadeeth is that the Talbiyah should be recited aloud when one begins his Ihraam, and when the mount stands upright, if it was an animal, or when riding the vehicle to start the journey..

1517

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

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

1520

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

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

1521

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

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

1523

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

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

1524

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

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

1531

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

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

1532

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

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

1533

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

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

Narrated Saalim ibn ‘Abdullah from his father (may Allah be pleased with him): "The Prophet ﷺ said that while resting in the bottom of the valley at Mu’arras in Thoo a-Hulayfah, he ﷺ had been addressed in a dream: 'You are verily in a blessed Bat-haa’.' "
Saalim made us to dismount from our camels at the place where `Abdullah used to dismount, aiming at the place where Allah's Messenger ﷺ had rested, and it was at the same place where the Mosque was built afterwards, in the bottom of the valley in between them (the residence) and the road..

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

1536

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

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

Narrated Sa’eed ibn al-Jubayr that Ibn ‘Umar (may Allah be pleased with him) used to put oil on his body..

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

1538

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

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

1539

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

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

Narrated Saalim from his father (may Allah be pleased with him): "I saw the Messenger of Allah ﷺ raising his voice in the Talbiyah with his hair matted.”.

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

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