Narrated Ibn ‘Abbaas (ra): Ibn ‘Abbaas (may Allah be pleased with him): When the Messenger of Allah ﷺcame [to Makkah], he refused to enter the Ka’bah while there were idols inside it. He ﷺcommanded for their removal and they were removed. They removed the pictures of Prophet Ibraaheem and Prophet Ismaa’eel (peace be upon them) holding arrows in their hands. The Messenger of Allah ﷺsaid, “May Allah fight them. By Allah, they definitely knew that both of them never drew lots by using arrows superstitiously [for the purpose of divination].” Then, he ﷺentered the House, pronounced takbeer in all its corners, and did not offer prayers therein.”.

Commentary : The Ka’bah is the ancient House of Allah that Muslims revere and respect. Hence, it should be purified from all forms of impurities.
In this hadeeth, ‘Abdullah ibn ‘Abbaas (ra) reports an incident proving that the Prophet ﷺprohibited hanging pictures and statues in houses, mosques and so on. In the 8th year of Hijrah, the Prophet arrived at Makkah, but he refused to enter inside the Ka’bah while the idols are still therein. He ordered to have them removed so the Companions (ras) emptied the Ka’bah from all idols and removed images depicting Prophet Ibraheem and Prophet Ismaa’eel (peace be upon them) holding arrows in their hands. Before Islam, the people used to draw lots by using those arrows i.e., they would write my lord ordered me to proceed on some of them and on the rest would write “my lord ordered me not to proceed” and in some cases they would write “Go ahead” on some of them and “Refrain” on the other. If one of them wanted to travel or engage in any act, he would draw lots by those arrows and act according to the arrow they would draw. Allah, Most High, says: {And you are prohibited from seeking decisions based on diving arrows. This is grave disobedience.” (Quran 5:3).
The Prophet ﷺclarified that these are false pictures and he even invoked Allah against them, because they knew with certitude that Ibraaheem (peace be upon him) and Ismaa’eel (peace be upon him) never drew lots by using arrows. The Prophet ﷺentered the House only after purifying it from idols and pictures he ﷺuttered takbeer in its corners and its four sides and he did not offer prayers in it.
The scholars reconciliated between this hadeeth and the hadeeth of Bilaal wherein he confirms that the Prophet ﷺprayed inside the Ka’bah. This reconciliation states that the hadeeth of Bilaal takes precedence over its counterpart, because he entered with the Prophet ﷺthe Ka’bah and observed what the Prophet ﷺdid in it, and also because the Ibn ‘Abbaas – the negator – was not present with the Prophet ﷺthere on that day. Not to mention, Ibn ‘Abbaas (ra) attributed his negation sometimes to Usaamah and sometimes to his brother al-Fadl. It has also been stated that the entrance into the House occurred twice; one occasion, he performed prayers therein, while on the other he did not offer prayers therein.
From the benefits that we can also conclude from this hadeeth is learning that whoever enters the Ka’bah, he should say takbeer in its four directions.
This hadeeth shows that scholars and pious and righteous people should refrain from attending the places where falsehood is present and avoid participating in the gatherings of falsehood and transcend himself over that..

1602

Narrated ibn ‘Abbaas (ra): The Messenger of Allah (ﷺ) and his Companions (ras) came to Makkah. The polytheists said, “He is coming to you, while the fever of Yathrib has weakened them.” The Prophet (ﷺ)commanded his Companions to walk fast in the first three rounds of Tawaaf and that they walk normally between the two corners. Only the pity for them prevented the Prophet (ﷺ)to order them to walk fast in all the rounds.”
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Commentary : In the sixth year of the Hijrah, the Prophet ﷺnegotiated the peace treaty of Hudaybiyyah with Quraysh. One of its provisions stated that he ﷺreturns to al-Madeenah this year and then he ﷺreturns the next year to perform his ‘Umrah, and in return Quraysh will grant him access to the Sacred House for three days.
In this hadeeth, Ibn ‘Abbaas (ra) reports that when the Prophet ﷺcame to Makkah in the sixth year of the Hijrah for the purpose of performing ‘Umrah, he ﷺintended to clarify the lie of Quraysh who spread rumours that the fever of al-Madeenah had weakened the Muslims and had worn their bodies out; thus, he ﷺintended to manifest the strength of the Muslims in front of Quraysh.
To that end, he ﷺcommanded his Companions (may Allah be pleased with them) to take fast paces in the first three rounds of Tawaaf apart from the patch between the two corners, namely al-Rukn al-Yamaanee and al-Rukn al-Aswad. He ﷺallowed them to walk at their comfort calmly there so they can take a rest since the Polytheists, who used to stand at a distance to watch the Muslims, were not able to see them in that direction. The Muslims followed the orders of the Prophet ﷺi.e., they walked fast in the three rounds of Tawaaf and walk slowly in the last four rounds. Out of his compassion and softness towards his Companions (ras), he did not perform fast walking rounds in all the rounds. Indeed, the Prophet ﷺwas kind and merciful.
However, when the Prophet ﷺcame after that in the Farewell Hajj, it was a completely different story with him. It is reported on the authority of ‘Abdullah bin ‘Umar (may Allah be pleased with them) that he said “saw that when Allah's Messenger (ﷺ) came to Makkah and kissed the Black corner that contains the Black Stone, (in the first circumambulation) he moved quickly in three rounds out of seven rounds.” [Saheeh al-Bukhaaree and Saheeh Muslim]. The apparent meaning of this hadeeth is that one should walk fast in the three complete rounds including between the two Rukns - where he should not walk casually. However, this act happened later in time; thus, it will take precedence (in adopting it) and the Sunnah of brisk walking with fast pace has been established since then.
From the benefits that can be concluded from this hadeeth is learning that we are commanded of doing brisk walking with fast pace in the first three rounds of Tawaaf.
This hadeeth shows that one round of Tawaaf is given the name of ‘Tawfah.’
It shows that Muslims should demonstrate their force and power by displaying military equipment and weaponry and the likes to the disbelievers and this is not considered as part of the showing off that is criticised.
Amongst its benefits also is that the displays of force can be in deed just as it can been in word and perhaps it being in deed is better..

1603

Narrated Saalim who narrates from his father: “I saw the Messenger of Allah (ﷺ) when he came to Makkah, he would touch and kiss the Black Stone at the beginning of his Tawaaf and he walked hastily in the [first] three rounds out of the seven ones.”
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Commentary : The Messenger of Allah ﷺtaught us what to do when we arrive at the Sacred House i.e., he ﷺshowed us what we should start with and how to conclude when departing from this Holy Place. Also, he ﷺtaught us the rites of Hajj and ‘Umrah.
In this hadeeth, ‘Abdullah bin ‘Umar (ra) reports that when the Prophet ﷺarrived at Makkah, he started his Tawaaf by touching and kissing the Black Stone as it is the sign of initiating the rounds of Tawaaf and its termination. He explains that the Prophet ﷺwalked with high pace in the first three rounds of Tawaaf and thereafter he ﷺwould walk causally in the last four rounds.
The apparent reading of this hadeeth indicates that walking with a high pace covered the first three rounds completely as opposed to the hadeeth of Ibn ‘Abbaas (ra) concerning ‘Umrah al-Qadaa’, which reads: “The Prophet (ﷺ) commanded them to walk with high pace in the first three rounds except between the two Rukns. The only reason that prevented him from ordering them to walk with a high pace in all the rounds was to preserve their strength.” This hadeeth explicitly states that walking with a high pace was not done throughout the three rounds, from beginning to end. This is noted in his command that they should walk casually between the two Rukns and to avoid walking with a high pace between them. The scholars addressed this issue and explained that in the last instance, the Prophet ﷺwalked with a high pace in his Tawaaf in his first arrival on the Farewell Hajj from the Black Stone to the Black Stone three times and walked casually the last four rounds. Thereafter, the Sunnah of walking with a high pace from the Black Stone to the Black Stone, including the area between the two Rukns, became the established practice as this happens to be his last practice..

1604

Narrated Ibn ‘Umar (ra): “The Prophet (ﷺ) walked with a high pace in the three rounds of Tawaaf and walked causally in the following four rounds in Hajj and ‘Umrah.”
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Commentary : The Companions (ras) transmitted the Sunnah of the Prophet ﷺin Hajj and ‘Umrah and the general rulings that should be observed when entering the Sacred House.
In this hadeeth, ‘Abdullah bin ‘Umar (ra) reports that the Prophet ﷺwalked with a high pace in the first three rounds of Tawaaf while he walked casually in the last four ones, and that happened both in the Farewell Hajj and ‘Umrah al-Qadaa’.
The apparent reading of this hadeeth indicates that walking with a high pace covered the first three rounds completely as opposed to the hadeeth of Ibn ‘Abbaas (ra) concerning ‘Umrah al-Qadaa’, which reads: “The Prophet (ﷺ) commanded them to walk with a high pace in the first three rounds except between the two Rukns. The only reason that prevented him from ordering them to walk with a high pace in all the rounds was to preserve their strength.” This hadeeth explicitly states that walking with a high pace was not done throughout the three rounds, from beginning to end. This is noted in his command that they should walk casually between the two Rukns and to avoid walking with a high pace between them. The scholars addressed this issue and explained that in the last instance, the Prophet ﷺwalked with a high pace in his Tawaaf in his first arrival on the Farewell Hajj from the Black Stone to the Black Stone three times and walked casually the last four round. Thereafter, the Sunnah of walking with a high pace from the Black Stone to the Black Stone, including the area between the two Rukns, became the established practice as this happens to be his last practice..

1605

Narrated Zayd bin Aslam from his father that ‘Umar bin al-Khattaab (ra) stated concerning the Black Stone “By Allah, indeed, I know that you are only a stone which does not harm and benefit. Had I not seen the Prophet ﷺtouching you, I would not have touched and kissed you.” Then, he touched and kissed it and said, “There is no need to walk with a high pace [in the first three rounds of Tawaaf], we did it because we wanted to display our strength to the polytheists, and now Allah has destroyed them.” Thereafter, he said, “Nonetheless, it is a thing that the Prophet ﷺdid, therefore, we do not like to forsake it.”
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Commentary : The Black Stone is an object of reverence which Allah, Exalted be He, brought down from Paradise. The Prophet ﷺused to kiss it, hence, following his guidance we also kiss it, touch it, and point towards it although it is a stone that does not avert harm or bring forth benefit.
This hadeeth highlights the total submission of the Companions and the strength of their faith. The Taabi’ee. ‘Aabis bin Rabee’ah reports that ‘Umar bin al-Khattaab (ra) used to kiss the Black Stone, which is a rock set into the southeast corner of the Ka’bah, and it is embedded in a silver frame. He (ra) did so because he saw the Prophet ﷺkissing it and had he not seen him doing so, ‘Umar (may Allah be pleased with him) would not have kissed it, because he knew that it is just a rock that does not harm and benefit per se. The only benefit that one can obtain from kissing it is receiving reward through emulating the command of the Prophet ﷺand following the Sunnah of his kissing. It is said that ‘Umar (ra) only made that statement because people were very close in time to the worship of idols, thus, he feared that the ignorant ones may think that touching and kissing the Black Stone is the same as what the Arabs used to do before Islam. He intended to teach them that it is only the exaltation of Allah and adherence to the command of the Prophet intended by touching and kissing the Black Stone and that it is part of the rites of Hajj. That is because Allah has granted some stones virtues over the others, some pieces of land over the others, and some nights and days over the others. The kissing of the Black Stone has been prescribed as a form showing respect and veneration to its right and to observationally know who obeys the command and refrains from the prohibition. This is similar to the story of Satan when he was commanded to prostate to Adam (peace be upon him).
After, ‘Umar (ra) clarified that walking with a high pace in the first three rounds of Tawaaf was originally legislated due to the rumours the idolators had spread that the fever that hit al-Madeenah had weakened the Prophet ﷺand his Companions. It was only intended to display the strength of Muslims, so the disbelievers of Makkah know that we are strong enough to fight and resist them. It was a way to refute their false rumour. As for now, Allah has defeated disbelief and its people; and Makkah has been conquered, thus, the calling caused us to walk with a high pace in the first three rounds is no longer present, however, it has remained in practise as a legislated Sunnah; thus, we do it, as matter of following him and of acting upon his Sunnah.
Whatever ‘Umar (ra) stated here is his own speech with himself; in order to express the fact that the matter of religion is based on believing and following the Sunnah. His statement is not intended to criticise the acts of the rites. For this reason, he self-redressed and said, “It is a thing that the Messenger of Allah ﷺdid, and we do not love to abandon it, rather it is incumbent upon us to follow it.
From the benefits that we can conclude from this hadeeth is learning a great maxim about following the Prophet ﷺconcerning what he did even if the wisdom therein remains unknown.
This hadeeth shows that it is permissible to kiss the Black Stone and indicates the fact that we should not kiss any other objects or stones without textual evidence from religion.
It also demonstrates the importance of clarifying the Sunnah through words and deeds, and that it is compulsory on the ruler to take the initiative to clarify that which he fears people may adopt a corrupt belief about.
From the other benefits we conclude is that Muslims should display their strength and power with arms and weaponry in order to instill awe and fear in the hearts of disbelievers, and that is not included in the unpraiseworthy showing off.
It proves that there are acts of worship that are purely ritualistic and there are those which are rationally understood..

1606

Narrated Ibn ‘Umar (ra): "I have never missed the touching of these two Corners (the Black Stone and the Yemenite Corner), neither in hardship nor in prosperity, since I saw the Prophet (ﷺ) touching them." I asked Naafi`: "Did Ibn `Umar (ra) use to walk between the two Corners?" Naafi` replied, "He used to walk in order that it might be easy for him to touch it (the Corner Stone).".

Commentary : Imaan is founded upon complete submission to Allah and His Messenger ﷺin all the commands and prohibitions, irrespective of whether the rationality behind these orders and prohibitions are known or not.
In this hadeeth, Naafi’, the freed slave of Ibn ‘Umar (ra), reports that ‘Abdullah ibn ‘Umar (ra) informed about himself that he never always touched the Black Stone and al-Rukn al-Yamaanee, which are to the direction of Yemen – neither in hardship nor in prosperity, neither in distress nor in opulence, nor in other circumstances since he has seen the Prophet ﷺdoing it. The touching here is referred to as Istilaam, which means to pass the hand over them, and to additionally kiss the Black Stone.
‘Abdullah ibn ‘Umar (ras) used to walk with a normal pace between them so that it becomes more comfortable and easier for him to touch them and to harbour strength on doing it during crowding. This hadeeth indicates that he used to walk with a high pace in the rest of the three rounds of Tawaaf round the Ka’bah. The Prophet ﷺcommanded his Companions during ‘Umrah al-Qadaa’ to walk and not to walk with a high pace between the two Rukns, so they do not get tired, thereafter, they walk a with high pace in the rest of the rounds of Tawaaf round the Ka’bah, of course, in the first three circuits. Thereafter, the Prophet ﷺwalked with a high pace in his circumambulation on his first arrival in the Farewell Hajj entirely from the Black Stone to the Black Stone three times, and he walked casually in the rest of the four rounds. Since then, the Sunnah of walking with a high pace, starting from the Black Stone and ending at the Black Stone, in the first three rounds of Tawaaf have become the practised Sunnah because this was the last practice of the Prophet ﷺ.
This hadeeth highlights the virtue of Ibn ‘Umar (ra) due to his profound eagerness to follow the example of the Prophet ﷺin all his affairs and to act upon it..

1607

Narrated Ibn ’Abbaas (ra): “Ibn ‘The Prophet (ﷺ)performed the circumambulation at the Farewell Pilgrimage on a camel and touched the corner with a crooked stick.”
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Commentary : The Prophet ﷺclarified the rites of Hajj and ‘Umrah verbally and in action, and he ﷺexplained that which is allowed and that which is not allowed in ‘Umrah and Hajj.
In this hadeeth, ‘Abdullah ibn ‘Abbaas (ra) reports that the Prophet ﷺperformed circumambulation (Tawaaf) at the Farewell Hajj whilst riding on his camel that he ﷺutilised on journeys. He added that the Prophet ﷺpointed towards the Black Stone with his crook – that is a staff whose head is crooked, sufficing with it from kissing the Stone, then he would kiss the crook instead as it is mentioned in the narration in Saheeh Muslim.
That occasion has been called Farewell Hajj because the Prophet ﷺwas like someone bidding farewell to them during the sermon of Hajj, thereafter, he did not live for longer. This happened in the tenth year of the Hijrah. His mounting of the camel during that hajj was due to illness. It is said that it was due to disliking turning away the people from the Black Stone, meaning, if he ﷺperformed Tawaaf walking, the people would turn away from the Stone every time the Messenger of Allah ﷺpassed by it, out of their reverence for him that he is not crowded around. It is also said that he did so, so the people are able to listen to his speech and be able to see his place and so that they can follow his lead.
From the benefits that we can conclude from this hadeeth is learning that when a person is unable to kiss the Stone, he can touch it with his hands or using a stick.
This hadeeth highlights the easement of Islam in the acts of worship and Tawaaf round the Ka’bah by riding for the one who is unable to perform it by walking..

1609

Narrated Saalim ibn ‘Abdullah from his father (ras): “I have never seen the Prophet (ﷺ) touching any part of the Ka’bah apart from the two Yemeni Corners.”.

Commentary : The Prophet expressly demonstrated the rites of Hajj and ‘Umrah by words and deeds and he clarified what is permissible and what is not allowed therein.
In this hadeeth, ‘Abdullah ibn ‘Umar (ra) narrates that he has never seen the Prophet ﷺtouching and kissing any part of the Ka’bah apart from the Black Stone and al-Rukn al-Yamaanee. The Prophet ﷺdid that because they are founded upon the foundations that Prophet Ibraheem (peace be upon him) laid down. The Corner of the Black Stone has two merits, the first of which is containing the Black Stone, and the second is it being built on the foundations of Ibraaheem (peace be upon him). As for the second Corner, (al-Rukn al-Yamaanee), it only has the latter virtue (being built upon the foundations of Ibraaheem). For this reason, the Black Stone has been given more attention; hence, it has been prescribed for us to kiss it. Allah, Most High, says: {Indeed, in the Messenger of Allah you have an excellent example.} (Quran 33:21).
It is worth noting that kissing the Black Stone is among the Sunnah acts for the one who is able to do so without harming people. If one is unable to do so, then he should just place his hand on it, then he should lift it up and kiss it (the hand). If he cannot do that, then he should stand facing towards it and pointing with hands towards it and thereafter pronounce takbeer.
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1611

Narrated al-Zubayr ibn ‘Arabee: A man asked Ibn `Umar (ra) about the touching of the Black Stone. Ibn `Umar said, "I saw Allah's Messenger (ﷺ) touching and kissing it." The questioner said, "But what if there were a throng (much rush) round the Ka`bah and the people overpowered me, (what would I do?)" He replied angrily, " May you leave ‘what ifs’ in Yemen! I saw Allah's Messenger (ﷺ) touching and kissing it.".

Commentary : The Black Stone is an object of reverence which Allah, Exalted be He, brought down from Paradise. The Prophet ﷺused to kiss it, hence, following his guidance, we also kiss it, touch it, and point towards it, although it is a stone that does not avert harm or bring forth benefit.
In this hadeeth, the Taabi’ee, al-Zubayr ibn ‘Arabee reports that a man asked ‘Abdullah ibn ‘Umar (ra) about the touching and kissing of the Black Stone. Ibn ‘Umar (ra) informed him that he saw the Messenger of Allah ﷺtouching and kissing the Black Stone. The man however asked: “What if I am overcrowded and people crowd around me such that I am unable to reach the Black Stone or I am overpowered to reach it due to any other reason, hence I cannot reach it and kiss it?” Ibn ‘Umar (ra) counselled him saying, “May you leave ‘what ifs’ in Yemen!” i.e., give up this excuse and follow the Sunnah by touching and kissing the Black Stone. It is as if Ibn ‘Umar (ra) comprehended from his excessive questioning that he wants to gradually give it up, which eventually leads to failing to respect and venerate it as demanded by the religion.
Ibn ‘Umar (ra) held the opinion that touching and kissing the Black Stone should never be forgone, even during excessive overcrowding; as a form of following the Prophet ﷺ. However, it is worth being aware that kissing the Black Stone is among the Sunnah acts for the one who is able to do so without harming people. If one is unable to do so, then he should just place his hand on it, then he should lift it up and kiss it (the hand). If he cannot do that, then he should stand facing towards it and pointing with hands towards it and thereafter pronounce takbeer.
From the benefits that can be concluded from this hadeeth is knowing that it is allowed for a scholar to interrupt the questioner when he keeps asking what if questions.
The hadeeth also shows that all goodness is in following the Sunnah to the best of one’s abilities. .

1612

Narrated Ibn ‘Abbaas (ra): “The Prophet (ﷺ) performed the Tawaaf of the House whilst riding on a camel. Whenever he reached the Black Stone, he pointed towards it.”
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Commentary : The Black Stone is an object of reverence which Allah, Exalted be He, brought down from Paradise. The Prophet ﷺused to kiss it, hence, following his guidance, we also kiss it, touch it, and point towards it, although it is a stone that does not avert harm or bring forth benefit.
In this hadeeth, Ibn ‘Abbaas (ra) reports that the Prophet ﷺdid circumambulate round the Ka’bah in the Farewell Hajj, as recorded in Saheeh al-Bukhaaree and Saheeh Muslim, while mounted on his camel that he used on journeys.
Every time he ﷺreached the Black Stone, he would face towards it and point towards it. It has been narrated that he was carrying a crook on his hand – a staff with a crooked head – and was pointing with crook (towards it), then he would kiss the crook [Saheeh al-Bukhaaree and Saheeh Muslim]. He ﷺheld this sufficient from performing touching and kissing the Black Stone.
His mounting of the camel during that hajj was due to illness. It is said that it was due to disliking turning away the people from the Black Stone, meaning, if he ﷺperformed Tawaaf walking, the people would turn away from the Stone every time the Messenger of Allah ﷺpassed by it, out of their reverence for him that he is not crowded around. It is also said that he did so, so the people are able to listen to his speech and be able to see his place and so that they can follow his lead.
From the benefits that can be deduced from this hadeeth is that if one is unable to kiss the Stone, then one can still touch it with his hand, stick, or anything of that sort.
The hadeeth highlights the easement of Islam concerning the acts of worship, and that it is permissible to perform the Tawaaf whilst riding if one is unable to perform it walking..

1614

Narrated ‘Aaishah (raa): "The first thing the Prophet (ﷺ) did on reaching Makkah was the ablution and then he performed Tawaaf round the Ka`bah and that was not `Umrah (alone), (but Hajj-al-Qiraan). ‘Urwah added: Later Aboo Bakr and `Umar (ras) did the same in their Hajj." And I performed the Hajj with my father Al- Zubayr, and the first thing he did was Tawaaf round the Ka`bah. Later I saw the Emigrants and the Ansaar doing the same. My mother (Asmaa') told me that she, her sister (`Aaishah), al-Zubayr and such and such persons assumed Ihraam for `Umrah, and after they passed their hands over the Black Stone, they finished the Ihraam. (i.e., after doing Tawaaf of the Ka`bah and brisk walking between al-Safaa and al-Marwah)..

Commentary : The Hajj is an act of worship that cannot be sanctioned except on the basis of textual evidence from the Quran or the Sunnah to that effect. The Prophet ﷺtaught it to his Companions practically and verbally, and they in turn transmitted to us the details of this worship as they saw it and performed it with the Prophet ﷺ.
In this hadeeth the Mother of the Believers, ‘Aaishah (raa) reports that the first thing that the Prophet ﷺdid in the Farewell Hajj, which he performed in the tenth year of the Hijrah when he came to Makkah, was that he performed ablution. Thereafter, he performed seven rounds of Tawaaf, known as Tawaaf al-Qudoom. Following that, he performed no ‘Umrah after the Tawaaf, because he did not interrupt his Hajj by performing ‘Umrah as he drove the animal for sacrifice with him. As for the Companions who did not drive their animals for sacrifice, the Prophet ﷺcommanded them to allow ‘Umrah to intervene before their Hajj and that they perform Hajj al-Tamattu’. As for those who drove their animals for sacrifice, the ‘Umrah will be incorporated into the Hajj and they will perform Hajj al-Qiraan.
The Taabi’ee, ‘Urwah bin al-Zubair informed that both Aboo Bakr and ‘Umar (ras) performed Hajj in their reign, and they did just like the Prophet ﷺ. Thereafter, ‘Urwah reports that he saw the Emigrants and the Ansaar doing exactly the same as what the Prophet ﷺdid.
His mother, Asmaa’ bint Abee Bakr (raa) related to him that she and her sister ‘Aaishah, the Mother of the Believers (raa), al-Zubayr bin al-‘Awwaam, and so-and-so – enumerating some of the Companions of the Prophet ﷺ - all assumed Ihraam for ‘Umrah and that once they had touched and kissed the Black Stone, completed their Tawaaf and performed the rite of brisk walking between al-Safaa and al-Marwah, and then they had shaved or cut their hair upon which they exited their Ihraam. That is because their ‘Umrah was complete.
It is said: The reason why he said, “Once they had touched the Rukn, they freed themselves from Ihraam,” and did not mention other acts thereafter, because of the common knowledge about them and their obviosity.
From the benefits that can be concluded from this hadeeth is learning that ablution is prescribed for Tawaaf, and that one who assumes Ihraam for Hajj, should start first with performing the Tawaaf.
This hadeeth shows that it is prescribed to touch the Black Stone..

1617

Narrated Ibn ‘Umar (ra): When the Prophet (ﷺ) performed the Tawaaf of the Ka`bah, he walked with a high pace during the first three rounds and in the last four rounds, he used to walk with a normal pace; and while doing Tawaaf between al-Safaa and al-Marwah, he used to do tawaaf in the midst of the rainwater passage.”.

1618

`Ataa’ informed us that when Ibn Hishaam forbade women to perform Tawaaf with men, he said to him, 'How do you forbid them while the wives of the Prophet (ﷺ) used to perform Tawaaf with the men?' I asked, 'Was this before decreeing the use of the hijaab or after it? `Ataa’ replied, 'On my life! I saw it after the order of hijaab.' I said, 'How did they mix with the men?' `Ataa’ said, 'The women never mixed with the men! `Aa'ishah (raa) used to perform Tawaaf separately and never mixed with men. Once it happened that `Aa'ishah (raa) was performing the Tawaaf and a woman said to her, 'O Mother of Believers! Let us touch the Black Stone.' `Aa'ishah said to her, 'Go yourself,' and she herself refused to do so. The wives of the Prophet (ﷺ) used to come out in night, in disguise, and used to perform Tawaaf with men. But whenever they intended to enter the Ka`bah, they would stay outside till the men had gone out. `Ubayd bin `Umayr and I used to visit `Aa'ishah (raa) while she was residing at Jawf Thabeer." I asked, "What was her veil?" `Ataa said, "She was wearing an old Turkish veil, and that was the only thing (veil) which screened between us and her. I saw a pink cover on her.".

Commentary : Hajj is an act of worship that cannot be sanctioned except on the basis of textual evidence from the Quran or the Sunnah to that effect. The Prophet ﷺtaught it to his Companions practically and verbally, and they in turn transmitted to us the details of this worship as they saw it and performed it with the Prophet ﷺ.
In this hadeeth, the Taabi’ee ‘Ataa’ bin Abee Rabaah reports that he was wondered at the position of Ibn Hishaam when he prohibited women to perform Tawaaf with men in Hajj and ‘Umrah, and he explained to him that the wives of the Prophet ﷺperformed Tawaaf with men at the same time, however, behind them.
The full name of Ibn Hishaam is: Ibraaheem bin Hishaam bin Ismaa’eel, the governor of al-Madeenah and the maternal uncle of the Caliph Hishaam bin ‘Abdul Malik bin Marwaan.
Here, ‘Abdul Malik bin Jurayj asked his Shaykh ‘Ataa’ bin Rabaah, “Was their Tawaaf with men after the revelation of the ayah of Hijaab (veil) – that is being the ayah: {If you (believers) ask them something, then ask them behind a Hijaab (barrier),” [Quran 33:53], of before it?” Its revelation was concerning the Prophet’s marriage to Zaynab bint Jahsh in the fifth or the third year of the Hijrah. ‘Ataa’ responded, “On my life,” which is intended for the emphasis of his statement and does not denote taking an oath, that he had found them doing Tawaaf with men and that was after the revelation of the ayah of Hijaab.
Ibn Jurayj then asked about the nature of their intermingling with men. He replied that they did not intermix with men and explained that ‘Aaishah (raa) would perform Tawaaf at a distance, meaning, further away from the men and would not intermingle with them. A woman requested her to walk and go to touch and kiss the Black Stone, but ‘Aaishah (raa) plainly refused that.
‘Ataa’ informs that the wives of the Prophet ﷺand other women would generally go out for Tawaaf at night in disguise (veiled). They would perform Tawaaf with men, however, when they sought entrance to the Sacred House, they would halt standing aside and waiting when the men exited.
‘Ataa’ relates that he and ‘Ubayd bin ‘Umayr al-Hijaazee, the judge of Makkah, would visit ‘Aaishah (raa) while she would be residing at Jawf Jabal Thabeer. It is a hill at Muzdalifah on the left route from there to Mina and right route from Mina to ‘Arafaat. She veiled herself in a small Turkish tent made of wool which pegged into the ground. It had a screen which covered its door. This is the only partition between us and her. I saw a rose dress on her, a red garment, whose colour was rose. The other version of the narration in Musannaf ‘Abdur Razzaaq reads: “[I saw] a blouse dyed in red [on her], while I was a child.” He thereby (by being a child) clarified the reason for seeing her.
From the benefits we can conclude from this hadeeth is learning about how women did Tawaaf in disguise covered unrecognisably with clothing that which veiled them from the eyes of the men.
This hadeeth shows that it is permissible for women to perform Tawaaf at night, and to perform Tawaaf behind men.
It shows that it is prescribed to settle down and reside in the proximity of Makkah and the Sacred House..

1619

Narrated Umm Salamah (raa): I complained to Allah's Messenger (ﷺ) that I was sick, so he said, "Perform the Tawaaf while riding behind the people (who are performing the Tawaaf on foot)." I performed the Tawaaf while Allah's Messenger (ﷺ) was offering the prayer by the side of the Ka`bah and was reciting: {By the Mount of Toor and by a Decree Inscribed.}.

Commentary : Islam is the religion of tolerance and easiness, which manifests in all aspects of life and worship. One of these aspects is its tolerance with the sick and those who have valid excuses preventing them from performing the rites of Hajj and ‘Umrah.
In this hadeeth, Umm Salamah (raa) narrates that she mentioned to the Messenger of Allah ﷺthat she was afflicted with an illness that prevented her from performing Tawaaf on foot. The Prophet ﷺgranted her concession to perform Tawaaf while mounting her camel and instructed her to do it behind the people. Hence, she performed Tawaaf in that manner.
At that moment, the Messenger of Allah ﷺwas offering the Fajr prayer towards the Ka’bah, very close to its wall because the Maqaam of Ibraaheem then was completely adjacent to the House before ‘Umar (ra) transferred it from that place. Nonetheless, the Ka’bah in its entirety is the direction of the Qiblah. The Prophet ﷺprayed whilst reciting the Surah of al-Toor.
From the benefits that can be concluded from this hadeeth is learning that the sick is allowed to perform Tawaaf whilst riding if he cannot walk.
The hadeeth shows that women should perform Tawaaf behind the men and not intermingle with them, because that is more concealing to them.
It also shows that those who perform Tawaaf at the time of congregational prayer due to a valid excuse, they should only perform Tawaaf behind the people to avoid disturbing them..

1620

Narrated Ibn ‘Abbaas (ra) that while the Prophet (ﷺ) was performing Tawaaf, he passed by a person who tied his hand with another person by using a rope or a string or something else. The Prophet ﷺcut it off with his hand and told him, “Lead him with your hand.”
.

Commentary : The Prophet ﷺclarified the rites and actions of Hajj and ‘Umrah by words and actions and explained that which is allowed and that which is not allowed in them. He ﷺused to facilitate the acts of worship for his Companions so they do not create hardship for themselves or endure burdens.
In this hadeeth, ‘Abdullah bin ‘Abbaas (ra) reports that during the Tawaaf, the Prophet ﷺnoticed a person who had tied his hand to another person using a rope, a lengthy piece made and cut from leather or a string or something else, for example a towel or the like. Thereupon, he ﷺsevered it with his own hand, because the only possible way to remove this evil is by cutting it off. Then, the Prophet ﷺsaid, “Lead him by your hand,” meaning, without attaching him to something.
It is said that the one driven was blind or because it is only animals that are dragged by a rope and so on, which involves piercing and slightly mutilating [the animals]. It is also said that the people before Islam used these kinds of acts as a way of ritually getting closer to Allah, henceforth, the Prophet ﷺprohibited it. It has also been stated that the both men did that because one of them had made a vow to do that, thus, the Prophet ﷺprohibited that and clarified that such vows are not valid, as it is in a narration according to Saheeh al-Bukhaaree.
From the benefits that can be concluded from this hadeeth is learning that it is permissible to speak good [to others] whilst doing Tawaaf. It shows us that if one performing Tawaaf sees an evil act, it allowed for him to change it using his hands..

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

| Hadiths

Narrated Saalim who narrates from his father: “I saw the Messenger of Allah (ﷺ) when he came to Makkah, he would touch and kiss the Black Stone at the beginning of his Tawaaf and he walked hastily in the [first] three rounds out of the seven ones.”
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Narrated Ibn ‘Umar (ra): “The Prophet (ﷺ) walked with a high pace in the three rounds of Tawaaf and walked causally in the following four rounds in Hajj and ‘Umrah.”
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Narrated Ibn ’Abbaas (ra): “Ibn ‘The Prophet (ﷺ)performed the circumambulation at the Farewell Pilgrimage on a camel and touched the corner with a crooked stick.”
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Narrated Saalim ibn ‘Abdullah from his father (ras): “I have never seen the Prophet (ﷺ) touching any part of the Ka’bah apart from the two Yemeni Corners.”.

Narrated Ibn ‘Abbaas (ra): “The Prophet (ﷺ) performed the Tawaaf of the House whilst riding on a camel. Whenever he reached the Black Stone, he pointed towards it.”
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Narrated Ibn ‘Abbaas (ra) that while the Prophet (ﷺ) was performing Tawaaf, he passed by a person who tied his hand with another person by using a rope or a string or something else. The Prophet ﷺcut it off with his hand and told him, “Lead him with your hand.”
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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.".

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?".

‘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..

‘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..

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..

Book of Hadith

| Hadiths

Narrated Saalim who narrates from his father: “I saw the Messenger of Allah (ﷺ) when he came to Makkah, he would touch and kiss the Black Stone at the beginning of his Tawaaf and he walked hastily in the [first] three rounds out of the seven ones.” .

Narrated Ibn ‘Umar (ra): “The Prophet (ﷺ) walked with a high pace in the three rounds of Tawaaf and walked causally in the following four rounds in Hajj and ‘Umrah.” .

Narrated Ibn ’Abbaas (ra): “Ibn ‘The Prophet (ﷺ)performed the circumambulation at the Farewell Pilgrimage on a camel and touched the corner with a crooked stick.” .

Narrated Saalim ibn ‘Abdullah from his father (ras): “I have never seen the Prophet (ﷺ) touching any part of the Ka’bah apart from the two Yemeni Corners.”.

Narrated Ibn ‘Abbaas (ra): “The Prophet (ﷺ) performed the Tawaaf of the House whilst riding on a camel. Whenever he reached the Black Stone, he pointed towards it.” .

Narrated Ibn ‘Abbaas (ra) that while the Prophet (ﷺ) was performing Tawaaf, he passed by a person who tied his hand with another person by using a rope or a string or something else. The Prophet ﷺcut it off with his hand and told him, “Lead him with your hand.” .

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.".

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?".

‘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..

‘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..

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..

Narrated Saalim who narrates from his father: “I saw the Messenger of Allah (ﷺ) when he came to Makkah, he would touch and kiss the Black Stone at the beginning of his Tawaaf and he walked hastily in the [first] three rounds out of the seven ones.”
.

Narrated Ibn ‘Umar (ra): “The Prophet (ﷺ) walked with a high pace in the three rounds of Tawaaf and walked causally in the following four rounds in Hajj and ‘Umrah.”
.

Narrated Ibn ’Abbaas (ra): “Ibn ‘The Prophet (ﷺ)performed the circumambulation at the Farewell Pilgrimage on a camel and touched the corner with a crooked stick.”
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Narrated Ibn ‘Abbaas (ra): “The Prophet (ﷺ) performed the Tawaaf of the House whilst riding on a camel. Whenever he reached the Black Stone, he pointed towards it.”
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Narrated Ibn ‘Abbaas (ra) that while the Prophet (ﷺ) was performing Tawaaf, he passed by a person who tied his hand with another person by using a rope or a string or something else. The Prophet ﷺcut it off with his hand and told him, “Lead him with your hand.”
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