Narrated ‘Aaishah (may Allah be pleased with her): “We set out with Allah's Messenger (ﷺ) (to Makkah) in the year of the Farewell Hajj. Some of us had assumed Ihraam for `Umrah only, some for both Hajj and `Umrah, and others for Hajj only. Allah's Messenger (ﷺ) assumed Ihraam for Hajj. Those who had assumed Ihraam for Hajj or for both Hajj and `Umrah did not finish the Ihraam till the Day of Sacrifice..

1563

Narrated Marwahn ibn al-Hakam: I witnessed ‘Uthmaan and ‘Alee ibn Abee Taalib (may Allah be pleased with them); ‘Uthmaan was forbidding people to perform Tamattu’, but he saw ‘Alee (may Allah be pleased with him) entering Ihraam with the intention of performing ‘Umrah and Hajj together. He (may Allah be pleased with him) remarked: “I will not leave the Sunnah of the Prophet (ﷺ)for the opinion of others.”.

Commentary : There are three ways for performing Hajj: (1) Tamattu’: It is when the pilgrim enters the state of Ihraam with the intention to perform ‘Umrah during the months of Hajj, namely Shawwaal, Thoo al-Qa’dah, and Thoo al-Hijjah. And after completing the ‘Umrah, he exits his Ihraam and then enters the Ihraam again in the same year to perform Hajj. (2) Al-Qiraan: It is when the pilgrim enters the Ihraam with the intention to perform both ‘Umrah and Hajj together. (3) Al-Ifraad: It is when the pilgrim enters the Ihraam with the intention to perform Hajj only.
In this hadeeth, Marwahn ibn al-Hakam reports that he witnessed ‘Uthman and ‘Alee ibn Abee Taalib (may Allah be pleased with them) in ‘Asfaan, a village that is located about 128 km from the north of Makkah. ‘Uthmaan (may Allah be pleased with him) used to order people not to perform Tamattu’ i.e., he was against the practice of exiting Ihraam after completing ‘Umrah and then entering Ihraam for Hajj, because he (may Allah be pleased with him) believed that this was exclusive to the year of the Prophet’s last Hajj. He (may Allah be pleased with him) also discouraged people to perform Qiraan (i.e., entering Ihraam with the intention of performing ‘Umrah and Hajj together) as he wanted to encourage people to perform Ifraad. His orders against it were not intended to state it is forbidden in religion but only to show it is less favorable.
However, when ‘Alee ibn Abee Taalib (may Allah be pleased with him) saw that ‘Uthmaan was against the options of Tamattu’ and Qiraan, he entered his Ihraam with the intention of Qiraan (i.e., performing ‘Umrah and Hajj together) and then remarked that he would not leave the Sunnah of the Prophet ﷺfor the opinion of someone else. He (may Allah be pleased with him) did that because he wanted to commit to the Sunnah of the Prophet ﷺand because he feared that people may misunderstand the orders of ‘Uthmaan (may Allah be pleased with him) and assume it is forbidden.
Obviously, ‘Uthmaan (may Allah be pleased with him) was aware that Qiraan and Tamattu are permissible but he ﷺwanted to encourage people to opt for the more recommended option, from his own point of view, just like what happened to ‘Umar ibn al-Khattaab (may Allah be pleased with him). Nevertheless, they are rewarded for their efforts in deducing the correct opinion.
Al-Nasaa’iee recorded that Abu Musa inquired from ‘Umar (may Allah be pleased with them) about it, whereupon 'Umar said: “I know that Allah's Messenger ﷺdid that (observed Tamattu'), but I disliked that people should lay with their wives in the shade of the Arak trees, and then go out for Hajj with their heads dripping.” i.e., ‘Umar (may Allah be pleased with him) disliked people to do Tamattu’ because it allows people to have intercourse with their wives until it is the time of Hajj.
It is proven authentic, as reported in Saheeh al-Bukhaaree, when the Prophet ﷺordered his Companions (may Allah be pleased with them) to perform Tamattu’, Jaabir ibn ‘Abdillah (may Allah be pleased with him) related that Suraaqah ibn Maalik (may Allah be pleased with him) stood up when he met the Prophet ﷺat al-‘Aqabah throwing the pebbles, and said: “O Messenger of Allah! Is this exclusive to you? The Messenger of Allah ﷺsaid: “No, this forever and forever.”
From the benefits that can be concluded from this hadeeth is learning that scholars and learned people should disseminate their knowledge and clarify and debate rulers and others whenever it is possible with the intention to seek the best interest of Muslims.
This hadeeth shows that it is permissible to enter Ihraam with the intention of performing ‘Umrah and Hajj together, and that it is better to clarify words through action.
It shows the forbearance of ‘Uthmaan (may Allah be pleased with him) and how he did not blame those who held a different opinion than his.
It shows that the Companions (may Allah be pleased with them) did not turn a blind eye to a view they believed is weak and always shared the view they found to be stronger.
This hadeeth shows that obedience of rulers and people of authority is only with regard to that which is right and proper.
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1564

Narrated Ibn ‘Abbaas (may Allah be pleased with him): The people (of the Pre-Islamic Period) used to think that to perform `Umrah during the months of Hajj was one of the most heinous sins on earth, and considered the month of Safar as a forbidden (i.e. sacred) month, and they used to say, "When the wounds of the camel's back heal up (after they return from Hajj) and their traces vanish and the month of Safar passes away then (at that time) `Umrah is permissible for the one who wishes to perform it." In the morning of the 4th of Thoo al-Hijjah, the Prophet (ﷺ) and his Companions (may Allah be pleased with them) reached Makkah, assuming Ihraam for Hajj, and he ordered his Companions to make their intentions of the Ihraam for `Umrah only (instead of Hajj), so they considered his order as something great and were puzzled, and said, "O Allah's Messenger! What kind (of finishing) of Ihraam is allowed?" The Prophet (ﷺ) replied, "Finish the Ihraam completely.".

Commentary : Tamattu’ in Hajj means entering into ihraam for `Umrah during the months of Hajj, completing it and then exiting the state of ihram before subsequently entering ihraam for Hajj during the same year. After arriving at Makkah during the months of Hajj and completing ‘Umrah, pilgrims may exit their Ihraam and enjoy all that which is lawful until the commencement of the Hajj rites.
In this hadeeth, ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him) said that Arabs before Islam used to consider performing ‘Umrah during the months of Hajj one of the most heinous sins and forbade performing ‘Umrah until the end of the month of Muharram, and that they would consider the month of Safar one of the forbidden (sacred) months, and reallocate the sanctity of months, whenever they liked, and postponed the sacred months to the end of Safar, which is the condemned practice that Allah mentions in the Quran: {Indeed, the postponing [of restriction within sacred months] is an increase in disbelief} [Quran 9:37]. They used to believe that only after the wounds that appear on the camel's back because of carrying the luggage in their long trips heal up, the traces of their footprints vanish, and the month of Safar expires, which is one of the sacred months because of their reallocation, performing `Umrah becomes permissible for the one who wishes to perform it.
However, when the Prophet ﷺand his Companions (may Allah be pleased with them) arrived at Makkah in the morning of the 4th of Thoo al-Hijjah to perform Hajj, he ﷺordered his Companions to perform ‘Umrah and then exit their Ihraam, so they can enjoy all that which is lawful until the time of Hajj begins. As this was against the customary practice that people were used to, they inquired from him whether they are allowed to enjoy all that which is lawful or just part of it. The Prophet ﷺinformed them that exiting their Ihraam would allow them to enjoy all that which is not allowed for them during their Ihraam for ‘Umrah, including intercourse. By this, he ﷺput an end to the customary practices of the people of pre-Islam, namely the reallocation of sacred months and forbidding performing ‘Umrah during the months of Hajj, and established the law of Islam..

1565

Narrated Abu Moosa (may Allah be pleased with him): I met the Prophet (ﷺ)and he ordered him to exit his Ihraam..

Commentary : The Prophet ﷺsent Abu Moosa (may Allah be pleased with him) to Yemen to serve as a judge and teach them religion. When the Prophet ﷺtravelled to perform his farewell Hajj in the 10th year of Hijrah, Abu Moosa (may Allah be pleased with him) left Yemen to Makkah and assumed his Ihraam with an intention like that of the Prophet ﷺ.
In this hadeeth, Abu Moosa (may Allah be pleased with him) reports that he travelled to Makkah from Yemen to join the Prophet ﷺin his Hajj, and that he (may Allah be pleased with him) met the Prophet ﷺin al-Bat-haa’ of Makkah, which is a place that has small pebbles, and it was originally a water stream in the valley of Makkah. The Prophet ﷺordered him and those who do not have Hady with them to exit their Ihraam after completing their ‘Umrah and wait until the Day of Tarwiyah (i.e., the eighth day of Thoo al-Hijjah) to assume a new Ihraam for Hajj. It is reported in Saheeh al-Bukhaaree and Saheeh Muslim that the Prophet ﷺasked him if he had Hady, which refers to the sacrificial animals that pilgrims slaughter in the Haram, which includes camels, cows, goats and sheep. He replied that he did not have any Hady with him so he ﷺordered him to perform the rite of Tawaaf round the Ka’bah and the rite of brisk walking between al-Safaa and al-Marwah, and then cut or shave his head to exit his Ihraam. As for the Prophet ﷺ, he had Hady with him, thus he performed Qiraan (i.e., entering Ihraam for both `Umrah and Hajj together as a single rite.)..

1566

Narrated Hafsah (may Allah be pleased with her), the wife of the Prophet (ﷺ): I said: O Messenger of Allah! Why is it that everyone has finished Ihraam and you still have not finished ihram from your ‘Umrah?" He (ﷺ) replied, "I have matted my hair and garlanded my sacrificial animal and will not exit my Ihraam until I have sacrificed the animal.".

Commentary : The Prophet ﷺperformed his farewell Hajj in the 10th year of Hijrah and explained its rites verbally and in action and ordered them to learn the rites directly from him.
In this hadeeth, Hafsah (may Allah be pleased with her), the Mother of the Believers, reports that when the Prophet ﷺarrived at Makkah, he ﷺordered those who did not have Hady to make their Ihraam for ‘Umrah instead of Hajj, and to exit their Ihraam after completing the rites of ‘Umrah. They followed the order and on the 8th day of Thoo al-Hijjah (the Day of Tarwiyah), they assumed a new Ihraam for Hajj.
As for the Prophet ﷺand those who had Hady, they maintained their Ihraam. Thereupon, Hafsah (may Allah be pleased with her) inquired from the Prophet ﷺabout the reason that made him not to exit his Ihraam too although he ﷺordered them to exit their Ihraam. The Prophet ﷺexplained to her that he ﷺbreaded and matted his hair, which is a practice done to keep the hair neat and not dusty, which is something that pilgrims need during Ihraam. Matting the hair takes place after taking the bath and before wearing the clothes of Ihraam.
The Hady refers to the sacrificial animals that pilgrims slaughter in the Haram, which includes camels, cows, goats and sheep, and garlanding the Hady means to put a chain around their neck to serve as a mark that these animals are Hady. With that said, he ﷺclarifies that having the Hady is the reason he ﷺdid not exit Ihraam and that he can only exit it after slaughtering the Hady on the 10th of Thoo Al-Hijjah and during the days of Tashreeq (i.e., the three days after Eid al-Adha).
This hadeeth shows that women used to ask the Prophet ﷺabout what they do not understand in religion..

1567

Narrated Aboo Jamrah, Nasr ibn ‘Imraan ad-Duba’ee: "I intended to perform Hajj-at-Tamattu`, but some people advised me not to do so. I asked Ibn `Abbaas about it and he ordered me to perform Hajj-at- Tammatu'. Later I saw in a dream someone saying to me, 'Hajj-Mabroor and an accepted `Umrah.' I related that dream to Ibn `Abbaas. Thereupon, he (may Allah be pleased with him) said, 'This is the tradition of the Prophet ﷺ.' Then he said to me, 'Stay with me and I shall give you a portion of my property.' " Shu`bah asked Aboo Jamrah, "Why did he do so?" He (Abu Jamrah) said, "Because of the dream which I had seen.".

Commentary : Tamattu’ in Hajj means entering into ihraam for `Umrah during the months of Hajj, completing it and then exiting the state of ihraam before subsequently entering ihraam for Hajj during the same year. After arriving at Makkah during the months of Hajj and completing ‘Umrah, pilgrims may exit their Ihraam and enjoy all that which is lawful until the commencement of the Hajj rites.
In this hadeeth, the Taabi’ee, Nasr ibn ‘Imraan al-Dub’ee reports that he entered Ihraam with the intention of performing Tamattu’ i.e., he entered Ihraam for `Umrah during the months of Hajj. However, some people informed him he should not do it. This happened during the time of ‘Abdullah ibn al-Zubayr (may Allah be pleased with them) who used to forbid people from performing Tamattu’ because both ‘Umar ibn al-Khattaab and ‘Uthmaan ibn ‘Affaan (may Allah be pleased with them) used to discourage people to perform Tamattu’ and to enter Ihraam with the intention of performing Hajj alone or ‘Umrah alone i.e., each one to perform in a separate journey.
After hearing the objection of people, Nasr ibn ‘Imraan asked Ibn ‘Abbaas (may Allah be pleased with him) about it. He advised him to disregard the objection of people and maintain his intention of Tamattu’, because the Prophet ﷺ ordered his Companions to do Tamattu’ in his farewell Hajj. Afterwards, Nasr related to Ibn ‘Abbaas (may Allah be pleased with him) a dream wherein he saw a man say to him, “This is a Hajj-Mabroor and an accepted `Umrah,” and according to a different version of the hadeeth in Saheeh al-Bukhaaree, it reads: “'Hajj-Mabroor and an accepted `Tamattu’” i.e., the man invoked Allah so that He accepts his Hajj and ‘Umrah. The meaning of Hajj Mabroor is the Hajj that is performed sincerely to Allah alone without being debased with ostentation and flaunting and is not performed using money from unlawful sources. The dream he was a glad tiding to inform him that his action is correct. The Prophet ﷺsaid: "Nothing is left of the prophetism except Al-Mubashshirat." They asked, "What are Al-Mubashshirat?" He replied, "The true good dreams that conveys glad tidings.” [agreed upon].
After he informed Ibn ‘Abbass (may Allah be pleased with him) of his dream, Ibn ‘Abbaas (may Allah be pleased with him) said to him: You have done the Sunnah of the Prophet ﷺ (i.e., performing Tamattu’) then he asked him to stay over with him and offered him a share of his money because of the true dream he saw that corresponded with the Sunnah of the Prophet ﷺ, which Ibn ‘Abbaas (may Allah be pleased with him) upheld and advocated.
This hadeeth highlights the cooperation and collaboration of the righteous predecessors on pious and good deeds, and that they acknowledged and praised whoever does good deeds.
It shows that it is permissible to perform Tamattu’ of ‘Umrah with Hajj.
From the other benefits we can conclude from this hadeeth is that we should honour the one who delivers good needs to us, and it shows that the scholar rejoices when he knows that his verdict matches the truth..

1568

Narrated Aboo Shihaab: I left for Makkah for Hajj Tamattu` assuming Ihraam for `Umrah. I reached Makkah three days before the day of Tarwiyah (8th of Thoo al-Hijjah). Some people of Makkah said to me, "Your Hajj will be like the Hajj performed by the people of Makkah (i.e., you will lose the superiority of assuming Ihraam from the Miqaat). I went to `Ataa' asking him his view about it. He said, "Jaabir bin `Abdullah (may Allah be pleased with him) narrated to me, 'I performed Hajj with Allah's Messenger (ﷺ) on the day when he drove camels with him. The people had assumed Ihraam for Hajj al-Ifraad (i.e., Hajj only). However, the Prophet (ﷺ) ordered them to finish their Ihraam after completing the Tawaaf round the Ka`bah, and the brisk walking between al-Safaa and al-Marwah and to cut short their hair and then to stay there (in Makkah) till the day of Tarwiyah (i.e., 8th of Thoo al-Hijjah) and then to assume Ihraam for Hajj, and they were ordered to make the Ihraam with which they had come as for `Umrah only. They asked, 'How can we make it `Umrah (Tamattu`) as we have intended to perform Hajj?' The Prophet (ﷺ) said, 'Do what I have ordered you. Had I not brought the Hady with me, I would have done the same, but I cannot finish my Ihraam till the Hady reaches its destination (i.e., is slaughtered).' So, they did (what he ordered them to do).".

Commentary : Tamattu’ in Hajj means entering into ihraam for `Umrah during the months of Hajj, completing it and then exiting the state of ihraam before subsequently entering ihraam for Hajj during the same year. After arriving at Makkah during the months of Hajj and completing ‘Umrah, pilgrims may exit their Ihraam and enjoy all that which is lawful until the commencement of the Hajj rites.
In this hadeeth, the Taab’iee, Aboo Shihaab, ‘Abd Rabbih ibn Naafi’ reports that he arrived at Makkah with the intention of performing ‘Umrah and Hajj in two separate Ihraam (i.e., to perform ‘Umrah first then exit Ihraam, so he later enters Ihraam to perform Hajj). He arrived at Makkah 3 days before the day of Tarwiyah, which takes place in the 8th of Thoo al-Hijjah. The word Tarwiyah in Arabic is derived from a word which means drinking, and the reason this day is called the Day of al-Tarwiyah is that pilgrims on this day prepare their water supply and allow their camels to drink enough water before heading towards the Arafah.
However, some of the residents of Makkah informed him that he is considered as one of the residents of Makkah who do not need to enter Ihraam from a particular Miqaat and enter Ihraam from where they are in Makkah i.e., he loses the virtue of entering Ihraam from the Miqaat. Upon hearing this, he consulted ‘Ataa’ ibn Abee Rabaah, the known Taabi’ee, to know whether this is true or not. ‘Ataa informed him that Jaabir ibn ‘Abdullah (may Allah be pleased with him) informed him that he performed Hajj with the Prophet ﷺin the farewell Hajj in the 10th year of Hijrah, when he ﷺdrive the camels with him from al-Madeenah to Makkah. The camels mentioned here refer to the Hady, which is the term used to refer to the camels, cows, goats, and sheep that pilgrims bring along with them to slaughter in the Haram. He (may Allah be pleased with him) added that they entered Ihraam with the intention of performing Hajj only. However, after they arrived at Makkah, the Prophet ﷺordered them to complete the rites of ‘Umarh then exit their Ihraam, so they can enjoy all that a person who is in a state of Ihram cannot enjoy, including intercourse with wives, and to remain in this state until the Day of Tarwiyah on 8th of Thoo al-Hijjah. On that day, he ﷺordered them to enter Ihraam for Hajj and to head towards ‘Arafah.
The Companions (may Allah be pleased with them) asked the Prophet ﷺ 'How could they make it `Umrah while they intended to perform Hajj!’ He ﷺordered them to comply with his order and mentioned to him that he would have performed ‘Umrah and finished his Ihraam and waited till the Hajj time like them, but that would not be allowed, and he cannot perform any of the things that a Mahram cannot do until the Hady are slaughtered in Minaa on the 10th of Thoo al-Hijjah. Thereupon, the Companions (may Allah be pleased with them) complied immediately and acted upon his order.
By this, the Prophet ﷺdenounced and ended the practices of pre-Islam that did not allow ‘Umrah in the months of Hajj and established the law of Islam that gives people room in the matters of ‘Umrah and Hajj.
This hadeeth shows that it is permissible to perform ‘Umrah in the months of Hajj and highlights the obedience of the Companions (may Allah be pleased with them) to the Prophet ﷺ. .

1570

Narrated Jaabir ibn ‘Abdullah (may Allah be pleased with him): We travelled with the Messenger of Allah ﷺ [to perform Hajj. We recited the Talbiyah upon putting on the Ihraam, saying: “O Allah! Here I am [at your service]; O Allah! Here I am. Here I am [at your service], intending Hajj.” Afterwards, the Prophet ﷺordered us to make it ‘Umrah..

1571

Narrated ‘Imraan (may Allah be pleased with him): We performed Hajj al-Tamattu’ during the time of the Prophet ﷺand the Quran revealed [that it is valid and legitimate], and whatever a person said regarding it was his personal opinion..

1572

Ibn 'Abbaas (may Allah be pleased with him) received a question regarding Hajj al-Tamattu' to which he responded: "The Emigrants, the Ansaar, and the wives of the Prophet(ﷺ) and all those who joined them in the farewell Hajj, assumed our Ihraam with the intention of performing Hajj only. However, when we reached Makkah, Allah's Messenger (ﷺ) said, "Give up your intention of doing the Hajj (at this moment) and perform 'Umrah, except those who had garlanded the Hady." So, we performed Tawaaf round the Ka'bah and [brisk walking] between As-safaa and Al-Marwah, slept with our wives and wore ordinary (stitched) clothes. The Prophet (ﷺ) added, "Whoever has garlanded his Hady is not allowed to finish the Ihraam till the Hady has reached its destination (has been sacrificed)." Then on the night of Tarwiyah (8th Thoo al-Hijjah, in the afternoon) he ﷺordered us to assume Ihraam for Hajj and when we have performed all the rites of Hajj, we came and performed Tawaaf round the Ka'bah and (brisk walking) between al-Safaa and al-Marwah, and then our Hajj was complete, and we had to sacrifice a Hady according to the statement of Allah: {He must slaughter a Hady such as he can afford, but if he cannot afford it, he should observe fasts three days during the Hajj and seven days after his return} (Quran 2:196] and that is after returning to their homelands. And the sacrifice of the sheep is sufficient. So, the Prophet (ﷺ) and his Companions (may Allah be pleased with them) offered the two rites, (i.e., Hajj and 'Umrah) in one year. Indeed, Allah revealed (the permissibility) of such practice in His Book and it is in the Sunnah of His Prophet (ﷺ) and he ﷺrendered it permissible for all the people except those living in Makkah. Allah says: {This is for him whose family is not present at the Al-Masjid-Al-Haram, (i.e., non-resident of Makkah).}
The months of Hajj which Allah mentioned in His book are: Shawwaal, Thoo al-Qa'dah and Thoo al-Hijjah. Whoever performed Hajj-al-Tamattu' in those months, then slaughtering [a sacrificial animal] or fasting is compulsory for him.
The words: Rafath means intercourse, Fusooq means all kinds of sin, and Jidaal means to argue and dispute..

Commentary : There are three ways for performing Hajj: (1) Tamattu’: It is when the pilgrim enters the state of Ihraam with the intention to perform ‘Umrah during the months of Hajj, namely Shawwaal, Thoo al-Qa’dah, and Thoo al-Hijjah. And after completing the ‘Umrah, he exits his Ihraam and then enters the Ihraam again in the same year to perform Hajj. (2) Al-Qiraan: It is when the pilgrim enters the Ihraam with the intention to perform both ‘Umrah and Hajj together. (3) Al-Ifraad: It is when the pilgrim enters the Ihraam with the intention to perform Hajj only.
In this hadeeth, Ibn ‘Abbaas (may Allah be pleased with him) answers a question that was posed to him about Tamattu’ in Hajj. He (may Allah be pleased with him) mentioned to the questioner that the Emigrants, the Ansaar, the wives of the Prophet ﷺ, and all the people who accompanied them in the farewell Hajj recited the Talbiyah aloud intending Hajj only. The reason it was called the farewell Hajj is because the Prophet ﷺaddressed the people in his sermons in this journey, which occurred in the 10th year of Hijrah, as if he is about to depart this life. However, when they arrived at Makkah, the Prophet ﷺordered those who did not drive Hady with them to change their intention to ‘Umrah instead of Hajj – to oppose the practices of people before Islam who used to prohibit people to perform ‘Umrah in the months of Hajj. As for those who had garlanded their Hady, they were ordered to maintain their Ihraam for Hajj and never exit Ihraam except after they complete all the rites of Hajj.
The Hady refers to the camels, cows, sheep, and goats that are offered as a sacrifice and slaughtered in the Haram, and the garlanding is done by putting a necklace or chain around the neck of the Hady to distinguish them and mark them as the Hady. Those who were ordered to change their Ihraam, performed the rites of Tawaaf round the Ka’bah, brisk walking between al-Safaa and al-Marwah, cut or shaved their hair and exited their Ihraam; thus, were able to have intercourse with their wives and wear ordinary clothes that people who are in state of Ihraam are not allowed to wear. As for those who garlanded their Hady and maintained their Ihraam for Hajj, they were not allowed to do anything from that which is not allowed for people who are in the state of Ihraam until the Hady is slaughtered in Minaa in the 10th day of Thoo al-Hijjah and during the days of Tashreeq (i.e., the 3 days of Eid al-Adhah).
On the 8th of Thoo al-Hijjah, in the evening of the Day of Tarwiyah, the Prophet ﷺthen ordered those who completed ‘Umrah and exited their Ihraam to assume Ihraam for Hajj from Makkah, and after completing the rites of Hajj, namely standing on ‘Arafah, passing the night in Muzdalifah, throwing the stones, shaving or cutting hair, to perform Tawaaf round the Ka’bah (i.e., Tawaaf al-Ifaadah) and do the brisk walking between al-Safaa and al-Marwah to conclude their Hajj. Due to their Tamattu’, the Prophet ﷺobliged them to slaughter a sacrificial animal because Allah, Most High, says: {whoever performs ʿUmrah [during the Hajj months] followed by Hajj [offers] what can be obtained with ease of sacrificial animals.} [Quran 2:196]. The pilgrim has the option to slaughter a camel, cow, goat, or sheep. This is considered a compensatory sacrifice that the pilgrim who offered it is not permitted to eat from it. If he could not afford it, then he is obliged to fast 10 days, the first 3 days during Hajj time and the other 7 days after completing Hajj and returning to their homelands and place of residence, which is the interpretation of Ibn ‘Abbaas (may Allah be pleased with him) to the part in the ayah that says: “{…and seven days after his return} (Quran 2:196]. it is better to fast the 3 days before the day in which pilgrims stand on ‘Arafah, because it is recommended for pilgrims not to fast on that day.
After, he (may Allah be pleased with him) mentions that slaughtering a sheep or a goat suffices as a compensation animal, thereby, the pilgrims who performed Tamattu’ performed both ‘Umrah and Hajj in the same year. This practice is mentioned in the Quran as Allah, Most High, says: {then whoever performs ʿUmrah during the Hajj months followed by Hajj} [Quran 2:196] and is prescribed by the Prophet ﷺwhen he ﷺordered his Companions (may Allah be pleased with them) to do it. The Prophet ﷺallowed people to perform Tamattu’ (i.e., perform ‘Umrah in the months of Hajj) because at that time people believed it to be prohibited and a heinous sin. As such, those who performed Tamattu’ are obliged to offer a compensation sacrifice (i.e., Hady) unless they were from the residents of Makkah. This is because the residents of Makkah are not obliged to offer a compensation sacrifice; Allah, Most High, says: {These offerings are for those who do not live near the Sacred House} [Quran 2:196] i.e., those who live from the Sacred House at a distance that allows one to shorten the prayer. The months of Hajj which Allah mentioned in the Quran are: Shawwaal, Thoo al-Qa’dah, and Thoo al-Hijjah, thus, whoever performed Tamattu’ in these months is obliged to slaughter an animal as a compensation sacrifice, and if the pilgrim could not afford it, then he needs to fast 3 days during Hajj time and 7 days after returning to his place of residence and homeland.
Ibn ‘Abbaas (may Allah be pleased with him) then offered his interpretation of the Statement of Allah: {Whoever commits to ˹performing˺ pilgrimage, let them stay away from Rafath, fusooq, and Jidaal during pilgrimage.} [Quran 2:197] He said: Rafath is intercourse, fusooq is sins, and Jidaal arguing and disputing with others. This is to say, he who enters Ihraam for Hajj in the months of Hajj, he must not engage in intimate relationships and intercourse, and it is more emphasised that he should avoid sins due to the special virtue of the place and time (Haram of Makkah and months of Hajj), and refrain from arguments that lead to dispute and enmity..

1573

Narrated Naafi’: On reaching the sanctuary of Makkah, Ibn `Umar (may Allah be pleased with him) used to stop reciting the Talbiyah and then he would pass the night at Dhee Tiwaa and then offer the Fajr prayer and take a bath. He (may Allah be pleased with him) used to say that the Prophet (ﷺ) used to do the same..

Commentary : ‘Abdullah ibn ‘Umar (may Allah be pleased with him) was known of being so keen on following the Sunnah of the Prophet ﷺin all his actions and conditions. He (may Allah be pleased with him) used to stop reciting the Talbiyah upon arriving at the beginning of the sanctuary of Makkah (Haram). The words of Talbiyah are: “Labbayka Allahumma Labayk, Labbayaka Laa Shareeka Laka Labbayk, Inna al-Hamda wal Ni’mata Laka wal Mulk, Laa Shareeka Lak”. It is possible that he would stop reciting it completely or resume it later and then stop reciting it on the day of ‘Eid when starting the rite of throwing stones since at that point of time he would start the process of finishing Ihraam. It is said that the reason Ibn ‘Umar (may Allah be pleased with him) stopped reciting the Talbiyah upon arriving at the beginning of the Haram is because he believed pilgrims at the Haram should be glorified and exalted because the Talbiyah is no longer needed upon arriving at the intended place mentioned in it. The way he stopped reciting the Talbiyah was by engaging in other acts of worship and rites like Tawaaf and so on.
After, he would pass the night at Dhee Tiwaa, which is a valley near Makkah located at the borders of Makkah and is known today in the name of al-Zaahir. The well of Dhoo Tiwaa is situated in this valley next to al-Baydaa’, the house of Muhammad ibn Sayf. Ibn ‘Umar (may Allah be pleased with him) used to spend the night there and pray Fajr there before taking a bath to prepare himself for entering Makkah during daytime.
Ibn ‘Umar (may Allah be pleased with him) used to relate that the Prophet ﷺused to do the same i.e., stops reciting the Talbiyah, spends the night, prays Fajr, and takes a bath at Dhee Tiwaa. It is possible that he (may Allah be pleased with him) intended to refer to bathing there only. According to this narration, the Prophet ﷺspent the night at Dhee Tiwaa and entered Makkah during the daytime. However, this is not considered obligatory because it has been proven authentic that the Prophet ﷺentered Makkah during nighttime and entered Ihraam for ‘Umrah from al-Ji’raanah. While these are not from the rites of Hajj, but it clarifies the places at which he ﷺused to stay.
This hadeeth shows that the Sunnah is to take a bath before entering Makkah and to enter it during daytime..

1575

Narrated Naafi’ that Ibn ‘Umar (may Allah be pleased with him) said: Allah's Messenger (ﷺ) used to enter Makkah from the high Thaniyya and used to leave Makkah from the low Thaniyyah..

Commentary : The Companions (may Allah be pleased with them) loved the Prophet ﷺwholeheartedly and followed his example in all their actions; thus, they ensured to describe and relate all his actions in every place he travelled to.
In this hadeeth, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) reports that the Messenger of Allah ﷺwould enter Makkah from the high Thaniyyah, which is the area from which people descend to the cemetery of the people of Makkah, alias al-Ma’laah. It is situated next to al-Muhassab in the area of Kadaa, which is also known as al-Hajoon. It used to be an area that it is too difficult to climb and walk on, but then it was paved. And when he ﷺwanted to depart Makkah, he ﷺwould leave from the low Thaniyyah. The name of this area today is Kudaa and it has been paved, and the main road of the area leads to Jarwal.
The word Thaniyyah in Arabic means an obstacle that is in a mountain or a high road. The reason he ﷺliked to enter from the high Thaniyyah and leave from the low Thaniyyah as each one is the best route to his intended destination. It was said that the Prophet ﷺdid that was because he ﷺliked not to use the same road for entering and leaving, out of optimism and hope that conditions will change to better just like it was his guidance in going to Eid prayer (i.e., he would go from one road and return from another) so both roads testify to his deed and the people on these roads enjoy his blessings..

1579

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Commentary : The Companions (may Allah be pleased with them) loved the Prophet ﷺwholeheartedly and followed his example in all their actions; thus, they ensured to describe and relate all his actions in every place he travelled to.
In this hadeeth, ‘Aaishah (may Allah be pleased with her) reports that the Prophet # entered Makkah on the day it was conquered from the high thaniyyah, which is situated near Kadaa’ where people ascend from it to the cemetery of the people of Makkah, alias al-Ma’laah, near al-Muhassab – also known as al-Hajoon. It was a bumpy and rough path that was difficult to climb, but now it is made accessible and paved. The wisdom behind choosing to enter Makkah from the high place is to show his glorification to the place and to leave Makkah from the lower place is to show detest for leaving it. It is said that as the Prophet ﷺleft Makkah in disguise, he wanted to enter it from a notable visible place. It is also said that the wisdom behind entering from the high place is that through it, he enters Makkah facing the House.
Hishaam ibn ‘Urwah mentioned that his father ‘Urwah ibn al-Zubayr used to enter Makkah from two different places, from the area of Kadaa’ which the Prophet ﷺused to enter Makkah, and from Kudaa which is down the road of Makkah, a.k.a. the lower Thaniyyah, which has been paved and it has been paved and is on the main road leading to Jarwal..

1582

Narrated Jaabir ibn ‘Abdullah (ra): “When the Ka`bah was built, the Prophet (ﷺ) and al-`Abbaas (ra) went to bring stones (for its construction). Al- `Abbaas said to the Prophet (ﷺ), "Take off your waist sheet and put it on your neck." (When the Prophet (ﷺ) took it off) he fell on the ground with his eyes open towards the sky and said, "Give me my waist sheet." And then he (ﷺ) tied his waist sheet round his waist.”.

Commentary : Allah, Exalted be He, has protected the Prophet ﷺand looked after him since he was born and from before he ﷺwas entrusted to the revelation. Allah made him free from every defect and shortcoming, and this hadeeth gives an example of how Allah protected and looked after the Prophet ﷺ.
In this hadeeth, Jaabir ibn ‘Abdullah (ra) reports that the Prophet ﷺ a helped Quraysh in rebuilding the Ka’bah as he participated in carrying the stones. This event took place long time before he became a Prophet i.e., he was 15 years old at that time.
At that time, he was wearing a waist sheet (Izaar) that covered the lower half of his body from waist to down while he ﷺwas carrying the stones. His uncle, al-‘Abbaas (ra), suggested that he should take off his waist sheet and put it on his neck to protect his body from the stones he carried. He ﷺfollowed his advice but once he did that, he ﷺfell down on the ground as he could not stand the showing of his private parts and falling off was more covering to his body. This is because Allah adorned in him with perfect shyness and implanted in his nature all best qualities.
This incident manifests the protection that Allah bestowed upon the Prophet ﷺand how He enabled him to uphold the best character. After falling down, he ﷺasked his uncle to hand him his waist sheet and so he did. Thereupon, the Prophet ﷺtied his waist sheet round his waist.
From the benefits that we can conclude from this hadeeth is learning the virtue of partaking in the building of the Ka’bah.
This hadeeth shows that we should always be keen on covering the body parts that we are not allowed to show in the presence of others..

1583

Narrated ‘Aaishah (raa): Allah's Messenger (ﷺ) said, "Don't you see that when your people built the Ka’bah, they shortened from Ibraaheem’s foundations?" I said, "O Allah's Messenger! Why don't you restore it to Ibraaheem’s foundations?" He (ﷺ) said, "Were your people not so close to infidelity, then I would do so." The sub-narrator, ‘Abdullah ibn ‘Umar (ra) said, “If ‘Aaishah (raa) has heard Allah's Messenger (ﷺ) saying that, I do not think that Allah's Messenger (ﷺ) left touching the two corners of the Ka’bah, facing Al-Hijr except because it was not built on all the foundations of Ibraaheem.”
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Commentary : The honourable Ka’bah is the House of Allah on earth, and the direction (Qiblah) of the Muslims in their prayers, which Allah, Exalted be He, has glorified its status by making it a destination for pilgrimage and the place to which hearts [of all believers] incline.
In this hadeeth ‘Aaishah raa relates that the Prophet ﷺexplained to her that Quraysh did not build the Ka’bah on all of the foundations that Prophet Ibraheem (peace be upon him) constructed, for they excluded the Hijr! This was due to the lack of lawful funds that they managed to collect, since they stipulated that the money used to build the Ka’bah must be from the most lawful money, and that no money earned from unlawful resources to be used. In response, ‘Aaishah raa asked the Prophet ﷺ: “Would you not restore it to the foundations of Prophet Ibraaheem (peace be upon him)?” She intended thereby that he ﷺdemolishes the current building upon which the foundations are built and then re-builds it in a structure that accommodates all the foundations. However, the Prophet ﷺtold her that had it not been for the closest time of Quraysh to disbelief (i.e., had not the people of Quraysh been new to Islam), he ﷺwould have restored it to the foundations of Prophet Ibraaheem (peace be upon him), and he ﷺwould have built it anew on all its foundations.
The description of the construction of Ibraaheem (peace be upon him) of the House was that it was curved around the two corners of al-Rukn ash-Shaamee and al-Rukn al-‘Iraaqee; thus, the Hijr of Ismaa’eel was a part of it, and it had two corners, which are the two Yamaanee corners. But when Quraysh built it in the pre-Islamic era, they made four corners for it, and placed the Hijr of Ismaa’eel behind it, as they wanted to perfectly complete the circumambulation of the Ka’bah, and it is in the form of a semi-circle adjoining the two corners, al-Rukn al-Shaamee and al-Rukn al-‘Iraaqee. Hence, al-Hijr is part of the Ka’bah.
‘Abdullah bin ‘Umar ra commented on this hadeeth by saying: “If ‘Aaishah (raa) heard this from the Prophet ﷺ.” This is neither intended to doubt her statement nor to weaken her report, for she is after all a mastered memoriser. However, doubt-based statements have normally occurred within the speech of the Arabs for the purpose of confirmation i.e., he (ra) wanted to acknowledge her statement. Then, he (ra) goes on to say that this explains the reason the Messenger of Allah ﷺrefrained from kissing or touching the two corners to derive blessing from them, which are adjacent to the Hijr, and are called al-Rukn al-Shaamee and al-Rukn al-‘Iraaqee. He ﷺonly did it with the other two corners i.e., al-Rukn al-Yamaanee and al-Rukn al-Shaamee.
From the benefits that we can conclude from this hadeeth is that it serves as evidence for perpetrating the lesser of two evils to repel the greater of them. This is because the harm done from making no changes to the construction of the Ka’bah is lesser than the dissension that may be caused by this and having some Muslims turning away from Islam.
This hadeeth shows that it is permissible to deal tactfully with people in matters of religion - other than the obligatory acts - by leaving and removing from the people that which they deny (i.e., things they view as the norm and not aware of its opposite).
It defines that which can be touched and kissed from the Ka’bah, namely the Black Stone and the Yamaanee Corner, and not others..

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..

Book of Hadith

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