Narrated ‘Aaishah (may Allah be pleased with her): Once the Prophet ﷺ sent sheep as Hady.
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Commentary : Allah, the Mighty and Majestic, has venerated the Sacred House. His Prophet ﷺas well has done likewise. He ﷺhas practically demonstrated as a Sunnah act that when a person himself does not go to the Haram to perform Hajj, then he should send a sacrificial animal to venerate the place and be more accommodative towards the poor of Makkah.
In this hadeeth, the Mother of the Believers, ‘Aaishah (may Allah be pleased with her) reports that once the Prophet ﷺsent forth the sheep to the House without assuming the Ihraam for Hajj or ‘Umrah and without anything among the prohibited things of the Ihraam being disallowed for him. The Hady is that animal that is sent to the Sacred House – from the camels, cows, sheep and goats – in order to be sacrificed there as a means of getting closer to Allah and as an act of showing gratitude towards Him.
The purpose of sending the Hady to the Sacred House is to grant abundance and show kindness to the neighbours of the Sacred House and its visitors among the poor and destitute. This is one of the best deeds to getting closer to Allah Almighty. This is because charity and charitable spending are among the best forms of worship, especially, if they are carried out in the Sacred City and upon those who have isolated themselves purely for the worship of Allah therein and those residing in its vicinity.
This hadeeth shows the legality of sending the sacrificial animal to the Haram by who is unable to go to perform Hajj or ‘Umrah..

1702

Narrated ‘Aaishah (may Allah be pleased with her): I used to make the garlands for (the Hady of) the Prophet ﷺ and he would garland the sheep (with them) and would stay with his family without assuming the Ihraam.
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Commentary : Allah, the Mighty and Majestic, has venerated the Sacred House. His Prophet ﷺas well has done likewise. He ﷺhas practically demonstrated as a Sunnah act that when a person himself does not go to the Haram to perform Hajj, then he should send a sacrificial animal to venerate the place and be more accommodative towards the poor of Makkah.
In this hadeeth, the Mother of the Believers, ‘Aaishah (may Allah be pleased with her) reports that she used to make garlands for the Prophet ﷺ. Al-Qalaaid (garlands): they are collars that are placed aaround the necks of the sacrificial animals – that is made by interlacing some of its strings with others. The Prophet ﷺwould place these garlands and collars aaround the necks of the sheep as he would place them aaround the necks of other animals such as the camels and cows, and then the Messenger of Allah ﷺwould send them to the Sacred Vicinity (a-Haram), while he would remain with his family in Al-Madeenah without entering into the state of Ihraam. He ﷺwould not make upon himself anything prohibited among the prohibited things of Ihraam such as applying perfume or engaging in sexual intercourse with his wives, or anything prohibited upon the one assuming the state of Ihraam.
This hadeeth shows the legality of garlanding the sheep from the sacrificial animals.
It highlights the legality of sending the sacrificial animal to the Haram by who is unable to go to perform Hajj or ‘Umrah..

1704

Narrated ‘Aaishah (may Allah be pleased with her): I twisted (the garlands) for the Hady of the Prophet ﷺ before he entered into the state of Ihraam.
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Commentary : Allah, the Mighty and Majestic, has venerated the Sacred House. His Prophet ﷺas well has done likewise. He ﷺhas practically demonstrated as a Sunnah act that when a person himself does not go to the Haram to perform Hajj, then he should send a sacrificial animal to venerate the place and be more accommodative towards the poor of Makkah.
In this hadeeth, the Mother of the Believers, ‘Aaishah (may Allah be pleased with her) reports that she prepared the garlands for the Hady of the Prophet ﷺ, i.e. she made collars which are placed aaround the necks of the sacrificial animals by interlacing some of the strings with other strings. The word “Hady” is a noun used for the animal that is offered for sacrifice among the camels, cows, sheep, or goats – to the Sacred Vicinity (Al-Haram) in order to be slaughtered there as a means of getting closer to Allah, the Mighty and Majestic, and as a way of showing gratitude to Him.
Her statement, “Before he entered into the state of Ihraam,” has the possibility to mean, before the year in which he entered into the state of Ihraam for Hajj; he ﷺsent the sacrificial animal with Aboo Bakr (may Allah be pleased with him) in the ninth year. It is also possible that she informed in this narration about his state in the year of his entering into his state of Ihraam. That is the tenth year of the Hijrah.
This hadeeth highlights the legality of putting a garland aaround the neck of the sacrificial animal and letting the wife prepare the garlands for the sacrificial animals.
It highlights the legality of sending the sacrificial animal to the Haram by one who is unable to perform Hajj or ‘Umrah and does not travel with it..

1705

Narrated ‘Aaishah (may Allah be pleased with her): I twisted the garlands of the Hady from the wool I had.
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Commentary : Allah, the Mighty and Majestic, has venerated the Sacred House. His Prophet ﷺas well has done likewise. He ﷺhas practically demonstrated as a Sunnah act that when a person himself does not go to the Haram to perform Hajj, then he should send a sacrificial animal to venerate the place and be more accommodative towards the poor of Makkah.
In this hadeeth, the Mother of the Believers, ‘Aaishah (may Allah be pleased with her) reports that she prepared the garlands for the Hady of the Prophet ﷺwhich are placed aaround the necks of the sacrificial animals by interlacing some of the strings with others. She explained that the garlands were made of wool, and mostly, the kind of garlands that are placed on a sacrificial animal is coloured, so that they can be more visible as a sign. The word “Hady” is a noun used for the animal that is offered for sacrifice among the camels, cows, sheep, or goats – to the Sacred Vicinity (al-Haram) in order to be slaughtered there as means of getting closer to Allah, the Mighty and Majestic, and as a way of showing gratitude to Him.
This hadeeth shows the legality of putting a garland aaround the neck of the sacrificial animal and letting one’s own wife prepare the garlands for the sacrificial animals.
It also points to the legality of making garlands of wool..

1707

Narrated ‘Alee (may Allah be pleased with him): Allah’s Messenger ﷺ ordered me to give in charity the skin and the coverings of the animals [Budan] which I had slaughtered.
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Commentary : The Messenger of Allah ﷺhas explained the rites of Hajj through his statements and actions. He has taught us that getting closer to Allah through offering the sacrificial animal and other good deeds ought to be offered solely for the sake of Allah, kind-heartedly and good-heartedly, venerating the bounties of Allah upon a Muslim and upon what He has helped fulfil in terms of the rites of Hajj.
In this hadeeth, ‘Alee ibn Abee Taalib (may Allah be pleased with him) reports that the Prophet ﷺcommanded him during the Farewell Hajj - this is the Hajj which the Messenger of Allah ﷺperformed in the tenth year of the Hijrah- to give the drapes and the skins of the sacrificial animals in charity which he has offered and driven to the Haram after they are killed and slaughtered. The purpose of this was to emphasise that a sacrificial animal in its entirety is for Allah and so that the poor as well as the needy benefit from all its parts. The Arabic word “Jilaal” [used in the hadeeth and means covering] is the plural of the word “Jull” and that is what an animal adorns of the drape, garland, and so on. The word “Budan”, which is mentioned in the hadeeth, are the animals that are offered to the Sacred House among the four-legged animals, namely, the camels, cows, or specifically the camels, in other to get closer thereby to Allah.
The reason to evidently mention the coverings and the skins is that sometimes it is presumed that the distribution and handing out are only related to the meats only. Hence, this played as an emphasis that every part that can potentially be of benefit as part of the slaughtered animal will be incorporated in the notion that it is for Allah and that is charitable and that is not specific to meats only.
This hadeeth shows the legality of appointing someone else to carry out all the actions concerning the sacrificial animals such as their slaughtering, the distribution of their meat and so on.
It highlights that one may not benefit from or sell anything which has been taken out for the sake of Allah, even if it is a small part thereof.
It also shows the legality of placing coverings over the backs of the sacrificial animals and thereafter giving them in charity to the poor, just as their skins and meat are given in charity..

1709

Narrated `’Aaishah (may Allah be pleased with her): “Five days before the end of Thoo al-Qa’daa, we set out from Al-Madeenah in the company of Allah’s Messenger ﷺ with the intention of performing Hajj only. When we approached Makkah, Allah’s Messenger ﷺ ordered those who had no Hady with them to finish their lhraam after performing Tawaaf around the Ka’bah and the ritual walking between Al-Safaa and Al-Marwah.” `’Aaishah added, “On the Day of Nahr (slaughtering of sacrifice) beef was brought to us. I asked, ‘What is this?' The reply was, 'Allah's Messenger ﷺhas slaughtered (sacrifices) on behalf of his wives.'"
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Commentary : There are three kinds of Hajj. First, the Tamattu’, and that is that the pilgrim assumes the Ihraam of ‘Umrah during the months of Hajj – they are Shawwaal, Thoo al-Qa’dah and Thoo al-Hijjah – and after completing the rites of ‘Umrah he exits his Ihraam. Then, he again enters into the state of Ihraam for Hajj during the same year. Second, the Qiraan, which entails that the pilgrims enter into the state of Ihraam both for Hajj and ‘Umrah. The third is the Ifraad, which means that the pilgrim enters into the state of Ihraam for Hajj only.
In this hadeeth, ‘Aaishah, the Mother of the Believers, reports that the Prophet ﷺleft Al-Madeenah in the tenth year of the Hijrah to perform his Farewell Hajj. There were only five nights left from the month of Thoo al-Qa’dah. When they left Al-Madeenah, they had intended to perform an Ifraad-kind of Hajj and it did not occur in their minds that they could perform ‘Umrah along with it. The reason for that was that the Companions did not know that ‘Umrah can be performed in the months of Hajj, as this was widespread a belief in the time of ignorance before Islam. When they got closer to Makkah, the Prophet ﷺcommanded those who did not have sacrificial animals with them to perform Tamattu’ by performing ‘Umrah first. Accordingly, they first performed the Tawaaf of the Ka’bah then performed the ritual walking between the Safaa and al-Marwah. And lastly, they had a haircut to exit from their Ihraam. Afterwards, they entered the state of Ihraam for Hajj when the rites of Hajj commence on the Day of Tarwiyah, on the eighth of Thoo al-Hijjah.
The Prophet ﷺperformed the Qiraan-type of Hajj by combining the ‘Umrah with the Hajj whilst maintaining the same Ihraam without exiting it; that was because he took the sacrificial animal along with him from Thoo al-Hulayfah. When it was the Day of Nahr (Day of Sacrifice) – the tenth of Thoo al-Hijjah – the cow meat was brought to the wives of the Prophet ﷺ. Thereupon, the Mother of the Believers, ‘Aaishah (may Allah be pleased with her), asked about it, and the people informed her that the Prophet ﷺslaughtered the sacrificial animals, namely, cows, on behalf of his wives.
This hadeeth reveals the permissibility of suspending the Ifraad-kind of Hajj and assuming the Tamattu’-type of Hajj and ‘Umrah for the one who has not taken a sacrificial animal along with him.
It shows the legality of appointing an agent for slaughtering the sacrificial animal..

1710

Narrated Naafi’ that `Abdullah (ibn `Umar) used to slaughter (his sacrifice) at the Minhar. ('Ubaydullah, a sub-narrator said, "The Manhar of Allah's Messenger ﷺ.")
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Commentary : The Companions (may Allah be pleased with them) were endowed with love for the Messenger of Allah ﷺand keenness to follow his example and footsteps in all his movements and stillness. The staunchest and most keen of all of them was ‘Abdullah ibn ‘Umar (may Allah be pleased with him).
In this hadeeth, Naafi’, the freed slave of ‘Abdullah ibn ‘Umar (may Allah be pleased with him) reports that ‘Abdullah ibn ‘Umar (may Allah be pleased with him) was so eager to slaughter his sacrificial animal at the place where the Prophet ﷺslaughtered his at Minaa near al-Jamarah as-Sughraa, and that is the first stone pillar next to Masjid al-Khayf situated in Minaa. It is worth noting that Minaa in all its entirety is a place for sacrifice as it is narrated in Saheeh Muslim by Jaabir (may Allah be pleased with him) who reported that the Messenger of Allah ﷺstated, “I have slaughtered here, while the whole of Minaa is a place of sacrifice, hence, sacrifice [the animals] at your dwellings,” however, Ibn ‘Umar (may Allah be pleased with him) used to ascertain the place where the Messenger of Allah ﷺsacrificed and was persistent in slaughtering his sacrifice there too. This was his habit in all places and contexts that had a connection with the Prophet ﷺ. .

1711

Narrated Naafi’: Ibn `Umar used to send his Hady from Jam' (to Mina) in the last part of the night with the pilgrims amongst whom there were free men and slaves, till it was taken into the Manhar (slaughtering place) of the Prophet ﷺ..

Commentary : The Companions (may Allah be pleased with them) were bestowed with love for the Messenger of Allah ﷺ and eagerness to follow his example and footsteps in all his movements and stillness. The staunchest and most eager of them all was ‘Abdullah ibn ‘Umar ibn al-Khattaab (may Allah be pleased with him).
In this hadeeth, Naafi’, the freed slave of ‘Abdullah ibn ‘Umar, reports that ‘Abdullah ibn ‘Umar (may Allah be pleased with him) used to send his sacrificial animals – these are the four-legged animals among the sheep, goats, camels or cows which are taken to be slaughtered in hajj from “Jam’” - at last part of the night. “Jam’” is the other name for Muzadalifah, which is the name for the place where the pilgrims encamp after pouring out from ‘Arafaat. They spend the night of the tenth of Thoo al-Hijjah there. It is there where the Sacred Monument (Al-Mash’ar al-Haraam) lies, and it is about 12 km away from ‘Arafah. It is next to the monument of Minaa. Al-Muzdalifah is called “Jam’” because the two prayers, Maghrib and ‘Ishaa are combined therein. It was said: It is described as thus because of the action of its dwellers, as they assemble there and turn towards Allah, meaning, they get closer to Allah by halting there.
He (may Allah be pleased with him) would drive the sacrificial animals until they reached the place where the Prophet ﷺsacrificed his animals in Minaa near al-Jamarah as-Sughraa and that is the first stone pillar just after Masjid al-Khayf that is situated in Minaa. Also, it is worth noting that Minaa in all its entirety is a place for sacrifice as it is narrated in Saheeh Muslim by Jaabir (may Allah be pleased with him) that the Messenger of Allah ﷺstated, “I have slaughtered here, while the whole of Minaa is a place of sacrifice, hence, sacrifice [the animals] at your dwellings,” however, Ibn ‘Umar (may Allah be pleased with him) used to ascertain the place where the Messenger of Allah ﷺsacrificed and was persistent in slaughtering his sacrifice there too. This was his habit in all places and contexts that had a connection with the Prophet ﷺ.
He (may Allah be pleased with him) would send his sacrificial animals with the pilgrims consisting of free people and slaves. There is no stipulation anywhere about sending the sacrificial animals with free people instead of slaves.
This hadeeth shows the legality for a slave to perform Hajj..

1713

Narrated Ziyaad ibn Jubayr: I saw Ibn `Umar (may Allah be pleased with him) passing by a man who had made his Badana (sacrificial animal) sit to slaughter it. Ibn `Umar said, "Slaughter it while it is standing with one leg tied up as is the tradition of Muhammad ﷺ."
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Commentary : The Hajj is the fifth pillar among the pillars of Islam, which the Messenger of Allah ﷺhas explained its rituals both by his statements and actions. The noble Companions (may Allah be pleased with them), thereafter, transmitted them just as they learned them from the Prophet ﷺ.
In this hadeeth, the Taabi’ee, Ziyaad ibn Jubayr reports that he saw ‘Abdullah ibn ‘Umar (may Allah be pleased with him) who happened to pass by a man who had made his badanah sit and lie down – a badanah happens to be specifically from the camels – on the ground at Minaa, in order to slaughter it, Ibn ‘Umar (may Allah be pleased with him) instructed him to keep it standing with its left leg ties, then to slaughter it while it is standing. He explained that this is the Sunnah of the Messenger of Allah ﷺ. The Nahr (slaughtering by stabbing) of camels consists of stabbing them with a dagger or something of that nature at the cavity between their bottom parts of necks and chests. It is said: the wisdom of specifying the camels with the act of Nahr while they are standing is due to their long necks. This is because if a camel was slaughtered at the area closer to its head, then the blood flowing from the heart to the area of slaughter would be at a greater distance, which would not assist the letting out of all the blood easily, contrary to the act of Nahr at the last part of the neck. It closes the distance and helps the heart with forcing the whole blood out. As for the cows and sheep, the normal slaughtering technique is suitable for them.
This hadeeth highlights that one should teach the ignorant person and avoid remaining silent at seeing an act contradictory to the Sunnah, even if that act may be permissible.
The statement of the Companion, “Part of the Sunnah is doing this in this manner,” takes the ruling of elevating that [act] to the Prophet ﷺ. .

1715

Narrated Anas ibn Maalik (may Allah be pleased with him): The Prophet ﷺ offered the Thuhr prayer, four units at Al-Madeenah and two units of `Asr prayer at Thoo al-Hulayfah. [According to another narration: “Then the Prophet ﷺ passed the night there till dawn and then he offered the Fajr prayer and mounted his Mount. And when it arrived at Al-Baydaa', he ﷺassumed Ihraam for both `Umrah and Hajj."
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Commentary : The Hajj is the fifth pillar among the pillars of Islam. The Messenger of Allah ﷺhas explained the rituals of Hajj both by his statements and actions. The noble Companions (may Allah be pleased with them), thereafter, transmitted them just as they learned them from the Prophet ﷺ.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that the Messenger of Allah ﷺperformed the four units of the Thuhr prayer while he was in Al-Madeenah on the day he travelled to perform the Farewell Hajj. That was in the tenth year of the Hijrah. He ﷺprayed the full prayer and did not shorten it as he was a resident at that point of time. Then, he ﷺleft and performed two units for the ‘Asr prayer when he reached Thoo al-Hulayfah , i.e. he ﷺshortened the ‘Asr prayer there. Thoo al-Hulayfah is the Meeqaat of the people of Al-Madeenah, which is now known as Aabaar ‘Alee, a well-known location right at the onset of the road of Al-Madeenah that leads one to Makkah. The distance between it and Al-Madeenah is about 13 km, and between it and Makkah is approximately 408 km; it is the farthest of all the boundaries from Makkah.
Then, the Prophet ﷺspent the night at Thoo al-Hulayfah until he performed the Fajr prayer therein. Then, he mounted his she-camel, and when it stood up and halted with him at al-Baydaa’, the Prophet ﷺproclaimed the Ihraam of ‘Umrah and Hajj. He said, “Labbayka, both for the ‘Umrah and Hajj,” as it is mentioned in the narration of Saheeh Muslim. The Baydaa’ is a specific location between Makkah and Al-Madeenah, a place above the two mountains of Thoo al-Hulayfah when ascending from the valley, which is just a mile away from Thoo al-Hulayfah. It is reported in the two Saheeh Books that the Prophet ﷺproclaimed for Hajj after he had performed prayers in the mosque. This entails that the proclamation happened more than once.
This hadeeth shows the legality of shortening the prayers while travelling, and the legality of performing the Qiraan-type of Hajj..

1716

Narrated ‘Alee (may Allah be pleased with him): The Prophet ﷺ sent me to supervise the (slaughtering of) Budn (Hady camels) and ordered me to distribute their meat, and then he ordered me to distribute their covering sheets and skins. 'Alee added in another narration, "The Prophet ﷺ ordered me to supervise the slaughtering (of the Budn) and not to give anything (of their bodies) to the butcher as wages for slaughtering."
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Commentary : The Hajj is the fifth pillar of Islam, and the Messenger of Allah ﷺexplained its rituals with his words and actions, and the honourable Companions (may Allah be pleased with them) transmitted them to us as they learned them from him ﷺ.
In this hadeeth, ‘Alee ibn Abee Taalib (may Allah be pleased with him) reports that the Prophet ﷺsent him to oversee the slaughtering of the sacrificial camels and their distribution among the poor and needy. In the narration of Bukhaaree, it reads, “The Prophet ﷺdrove for sacrifice a hundred badanah. In Saheeh Muslim, from the hadeeth of Jaabir (may Allah be pleased with him), it is mentioned, “The Prophet slaughtered sixty-three animals with his hands, then, he appointed ‘Alee to take over the responsibility and he slaughtered the rest, meaning, what was left of them, made him is a participant in the sacrificial animals towards the place of slaughter.”
The Arabic word “Budn” is the plural of badanah and it is from the four-legged cattle which is offered and sent to the Sacred House in order to draw closer to Allah Almighty, and it is of camels exclusively, and it was said: “Budn” is used to denote camels and cows.
The Prophet ﷺcommanded him to divide its meat among the needy, so he divided it, then he commanded him to divide its drapes and its skins, so he divided them too. The word “Jilaal” is whatever an animal adorns such as a drape or a garland or something of that like. This is so that nothing of it will come back to him since he gave it for the sake of Allah. He also instructed him not to give the butcher anything of it as a payment for his work on it. Giving the butcher something of it in exchange for what he did and his slaughtering entails being a sale, and it is not permissible to sell any of its meat. However, there is nothing wrong with giving it as a charity, gift, or something above his right.
This hadeeth is that it demonstrates delegating and making someone an agent to carry out the actions pertaining to the sacrificial animals such as slaughtering it and dividing its meat, and so on.
It highlights that it is not allowed to sell what is intended for the sake of Allah Almighty, even if it is a small part of it..

1719

Narrated Jaabir ibn ‘Abdullah (may Allah be pleased with him): 'We never ate the meat of the Budn for more than three days of Minaa. Later, the Prophet ﷺ gave us permission by saying: 'Eat and take (meat) with you. So, we ate (some) and took (some) with us.’" I asked `Ataa', "Did Jaabir say (that they went on eating the meat) till they reached Al-Madeenah?" `Ataa' replied, "No."
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Commentary : Islamic law has taken the condition of society and its needs into consideration. It has built a coherent Muslim society where all its members act in unity such that whenever a calamity befalls anyone of them, everyone stands shoulder-to-shoulder to assist in removing it from him.
In this hadeeth, Jaabir ibn ‘Abdullah (may Allah be pleased with him) reports that they did not use to eat from the meat of their sacrificial animals above the three days of Minaa, which is known as the Days of Tashreeq, namely the eleventh, twelfth, and thirteenth of Thoo al-Hijjah. The animals mentioned in the hadeeth refer to the cows and camels which they took with them to the Haram to offer as a sacrifice to draw nearer to Allah. He (may Allah be pleased with him) explained that anytime over this period would be to distribute the meat among the poor, to meet their need and comfort them in their plight and extend a helping hand to them. However, after that, the Prophet ﷺpermitted them to eat from it, and to take from it as a provision in their journey.
The Taabi’ee, ‘Abdul Malik ibn ‘Abd al‘Azeez ibn Jurayj asked ‘Ataa’ ibn Abee Rabaah – the sub-narrator of the hadeeth from Jaabir ibn ‘Abdullah (may Allah be pleased with him) -, “Did Jaabir say, ‘Until we came to Al-Madeenah?’” ‘Ataa’ replied, “No.” However, in Saheeh Muslim, it is “Yes” instead of “No.” The reconciliation between these two replies is by taking the fact into account that he had forgotten, thus he said, “No.” Thereafter, he remembered, and he replied, “Yes.” Or the meaning of his statement, “No,” is not the negation of the ruling, rather its meaning is that Jaabir did not elucidate the continuation of this from them until they reached Al-Madeenah. Based on this, the meaning of his statement in one narration will be, “We would take the meat of the sacrificed animals as a provision to Al-Madeenah, , i.e. when heading back to Al-Madeenah, which does not denote that the meat remained with them until they reached Al-Madeenah.
This hadeeth has been used as proof of establishing abrogation within the compendium of the Sunnah. This is an example of an act of Sunnah abrogating the other act of Sunnah. It was said: that this is not an act of abrogation, rather, there was a previous prohibition due to a legal reason, which when the latter disappeared, the ruling of prohibition became inapplicable. The legal reason for prohibiting hoarding initially then allowing it thereafter was the people’s need and a great number of poor. When the legal reason that obligated this ceased, he ﷺcommanded them to eat it and save (hoard). What Muslim has narrated in his Saheeh from ‘Abdullah ibn Waaqid reinforces this understanding, wherein he says, “The Messenger of Allah ﷺprohibited from consuming the meat of sacrificed animals after three days …,” it also contains, “… He ﷺstated, ‘I only prohibited you due to the horde who marched [to here] steadily; now, you may eat, hoard and give it away in charity.” The Arabic word “Daaffah” means a horde of weak Bedouins who came in to receive aid.
This hadeeth shows that a ruling rotates with its legal reason in terms of its existence and inexistence.
It also contains refutation against the one who perceives that it is not allowed to hoard food for the next day and that one who saves anything even if little is not entitled to receive the attribution of the friendship of Allah and that one who hoards has misperceived Allah, the Upholder..

1726

Narrated Naafi’: Ibn ‘Umar said: Allah's Messenger ﷺ got his head shaved after performing his Hajj.
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Commentary : The Hajj is the fifth pillar of Islam, and the Messenger of Allah ﷺexplained its rituals with his words and actions, and the honourable Companions (may Allah be pleased with them) transmitted them to us.
In this hadeeth, ‘Abdullah ibn ‘Umar ibn al-Khattaab (may Allah be pleased with him) reports that the Messenger of Allah ﷺshaved his hair in the Farewell Hajj, which happened in the tenth year of the Hijrah.
Shaving means removing all the hair on the head completely and it is only allowed for men. It is one of the symbols of Hajj. It is the act by which a person in Ihraam exits from his Ihraam and it happens on the Day of Sacrifice, on the tenth day of Thoo al-Hijjah.
Shortening the hair is performed in lieu of shaving the head for women, as well as all those who do not wish to shave the head among men. Nonetheless, shaving the head is better for the men because it is the Sunnah of the Messenger of Allah ﷺand because Allah gave it precedence in mention in His Book. He stated, {You will surely enter al-Masjid al-Haraam (The Sacred Mosque) in safety with your heads shaved or [hair] shortened.} [Quran 48:27]. This act (shaving the head) is more effective in worship, is more revealing of the devotion and humility and more demonstrates the sincerity of the intention. As for the one who shortens his hair, there is something left upon him by which he beautifies himself, unlike the one who gets his head shaved off. The latter feels that he has left all that for the sake of Allah. It also contains the meaning of complete submission to Allah, the Mighty and Majestic.
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1727

Narrated ‘Abdullah ibn ‘Umar (may Allah be pleased with him): Allah's Messenger ﷺ said, "O Allah! Be merciful to those who have their head shaved." The people said, "O Allah's Messenger ﷺ! And (invoke Allah for) those who get their hair cut short." The Prophet ﷺ said, "O Allah! Be merciful to those who have their heads shaved." The people said, "O Allah's Messenger ﷺ! And those who get their hair cut short." The Prophet ﷺ said (the third time), "And to those who get their hair cut short."
Al-Layth reported that Naafi` said that the Prophet ﷺ had said once or twice, "O Allah! Be merciful to those who get their heads shaved," and ‘Ubaydallah reported that Naafi’ said: on the fourth time he added, "And to those who have their hair cut short."
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Commentary : The Messenger of Allah ﷺhas explained the rituals of Hajj with his statements and actions. Thereafter, the noble Companions (may Allah be pleased with them) transmitted them to us in full detail, so that the people are fully and evidently acquainted about their worship.
In this hadeeth, Ibn ‘Umar (may Allah be pleased with him) reports that the Prophet ﷺrepeated the supplication for those who shave their hair off in their rituals of Hajj that Allah bestows His mercy upon them. This happened during the Farewell Hajj in the tenth year of the Hijrah or during the year of al-Hudaibiyah or during both occasions.
The Companions (may Allah be pleased with them) asked him to supplicate for those who shorten their hair just as he supplicates for those who shave their hair. He, thereafter, responded to them by adding [in his supplication], “And also those who shorten their hair,” either during the second, third or fourth time. Shaving the head entails the complete removal of hair on the head, whereas shortening means cutting parts of the hair on the head. This statement is indicative of the legality of both the acts, but however, shaving the head is better than shortening the hair for the men. This is because it is that act of the Messenger of Allah and it is because Allah mentioned it first in His Book. He Almighty stated, {You will surely enter the Sacred Mosque in safety with your heads shaved or [hair] shortened.} [Quran 48:27]. This act [shaving the head] is more effective in terms of worship, is more revealing of the devotion and humility and more demonstrates the truthfulness of the intention. As for the one who shortens his hair, there is something left upon him by which he beautifies himself, unlike the one who gets his head shaved off. The latter feels that he has left all that for the sake of Allah. It also contains the meaning of complete dedication to Allah, the Mighty and Majestic.
Shaving the head is prescribed only for men while women are ordered to cut from their hair, so they exit their Ihraam.
The acts of shaving and cutting the hair are from the rites of Hajj with which the pilgrim exits his Ihraam. It takes place after throwing the Jamrah of ‘Aqabah, after slaughtering his Hady, if he had it, and before the Tawaaf of Ifaadah. It takes place in ‘Umarh after completing the ritual walking between al-Safaa and al-Marwah.
This hadeeth shows that it is permissible to ask Allah to invoke His mercy upon the living just like it is allowed to do it for the dead..

1729

Narrated ‘Abdullah ibn ‘Umar (may Allah be pleased with him): The Prophet ﷺ and some of his Companions got their heads shaved and some others got their hair cut short.
.

Commentary : The Hajj is the fifth pillar of Islam, and the Messenger of Allah ﷺexplained its rituals with his words and actions, and the honourable Companions (may Allah be pleased with them) transmitted them to us.
In this hadeeth, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) reports that the Prophet ﷺand a group of his Companions shaved their heads, while some others shortened their hair and did not shave their heads. This happened in the Farewell Hajj in the tenth year of the Hijrah. This is indicative of the legality of both actions, however, shaving the head is better than shortening the hair for the men. This is because it is the Sunnah of the Messenger of Allah ﷺand it is because Allah placed first in His Book. He Almighty stated, “You will surely enter al-Masjid al-Haraam (The Sacred Mosque) in safety with your heads shaved or [hair] shortened.” [Quran 48:27]. This act [shaving the head] is more effective in terms of worship, is more revealing of the devotion and humility and more demonstrates the truthfulness of the intention. As for the one who shortens his hair, there is something left upon him by which he beautifies himself, unlike the one who gets his head shaved off. The latter feels that he has left all that for the sake of Allah. It also contains the meaning of complete dedication to Allah, the Mighty and Majestic.
Shaving the head is prescribed only for men while women are ordered to cut from their hair, so they exit their Ihraam.
The acts of shaving and cutting the hair are from the rites of Hajj with which the pilgrim exits his Ihraam. It takes place after throwing the Jamrah of ‘Aqabah, after slaughtering his Hady, if he had it, and before the Tawaaf of Ifaadah. It takes place in ‘Umarh after completing the ritual walking between al-Safaa and al-Marwah..

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 ‘Aaishah (may Allah be pleased with her): Once the Prophet ﷺ sent sheep as Hady.
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Narrated ‘Aaishah (may Allah be pleased with her): I used to make the garlands for (the Hady of) the Prophet ﷺ and he would garland the sheep (with them) and would stay with his family without assuming the Ihraam.
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Narrated ‘Aaishah (may Allah be pleased with her): I twisted (the garlands) for the Hady of the Prophet ﷺ before he entered into the state of Ihraam.
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Narrated ‘Aaishah (may Allah be pleased with her): I twisted the garlands of the Hady from the wool I had.
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Narrated ‘Alee (may Allah be pleased with him): Allah’s Messenger ﷺ ordered me to give in charity the skin and the coverings of the animals [Budan] which I had slaughtered.
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Narrated Naafi’ that `Abdullah (ibn `Umar) used to slaughter (his sacrifice) at the Minhar. ('Ubaydullah, a sub-narrator said, "The Manhar of Allah's Messenger ﷺ.")
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Narrated Naafi’: Ibn `Umar used to send his Hady from Jam' (to Mina) in the last part of the night with the pilgrims amongst whom there were free men and slaves, till it was taken into the Manhar (slaughtering place) of the Prophet ﷺ..

Narrated Ziyaad ibn Jubayr: I saw Ibn `Umar (may Allah be pleased with him) passing by a man who had made his Badana (sacrificial animal) sit to slaughter it. Ibn `Umar said, "Slaughter it while it is standing with one leg tied up as is the tradition of Muhammad ﷺ."
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Narrated Naafi’: Ibn ‘Umar said: Allah's Messenger ﷺ got his head shaved after performing his Hajj.
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Narrated ‘Abdullah ibn ‘Umar (may Allah be pleased with him): The Prophet ﷺ and some of his Companions got their heads shaved and some others got their hair cut short.
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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 ‘Aaishah (may Allah be pleased with her): Once the Prophet ﷺ sent sheep as Hady. .

Narrated ‘Aaishah (may Allah be pleased with her): I used to make the garlands for (the Hady of) the Prophet ﷺ and he would garland the sheep (with them) and would stay with his family without assuming the Ihraam. .

Narrated ‘Aaishah (may Allah be pleased with her): I twisted (the garlands) for the Hady of the Prophet ﷺ before he entered into the state of Ihraam. .

Narrated ‘Aaishah (may Allah be pleased with her): I twisted the garlands of the Hady from the wool I had. .

Narrated ‘Alee (may Allah be pleased with him): Allah’s Messenger ﷺ ordered me to give in charity the skin and the coverings of the animals [Budan] which I had slaughtered. .

Narrated Naafi’ that `Abdullah (ibn `Umar) used to slaughter (his sacrifice) at the Minhar. ('Ubaydullah, a sub-narrator said, "The Manhar of Allah's Messenger ﷺ.") .

Narrated Naafi’: Ibn `Umar used to send his Hady from Jam' (to Mina) in the last part of the night with the pilgrims amongst whom there were free men and slaves, till it was taken into the Manhar (slaughtering place) of the Prophet ﷺ..

Narrated Ziyaad ibn Jubayr: I saw Ibn `Umar (may Allah be pleased with him) passing by a man who had made his Badana (sacrificial animal) sit to slaughter it. Ibn `Umar said, "Slaughter it while it is standing with one leg tied up as is the tradition of Muhammad ﷺ." .

Narrated Naafi’: Ibn ‘Umar said: Allah's Messenger ﷺ got his head shaved after performing his Hajj. .

Narrated ‘Abdullah ibn ‘Umar (may Allah be pleased with him): The Prophet ﷺ and some of his Companions got their heads shaved and some others got their hair cut short. .

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 ‘Aaishah (may Allah be pleased with her): Once the Prophet ﷺ sent sheep as Hady.
.

Narrated ‘Aaishah (may Allah be pleased with her): I used to make the garlands for (the Hady of) the Prophet ﷺ and he would garland the sheep (with them) and would stay with his family without assuming the Ihraam.
.

Narrated ‘Aaishah (may Allah be pleased with her): I twisted (the garlands) for the Hady of the Prophet ﷺ before he entered into the state of Ihraam.
.

Narrated ‘Aaishah (may Allah be pleased with her): I twisted the garlands of the Hady from the wool I had.
.

Narrated ‘Alee (may Allah be pleased with him): Allah’s Messenger ﷺ ordered me to give in charity the skin and the coverings of the animals [Budan] which I had slaughtered.
.

Narrated Naafi’ that `Abdullah (ibn `Umar) used to slaughter (his sacrifice) at the Minhar. ('Ubaydullah, a sub-narrator said, "The Manhar of Allah's Messenger ﷺ.")
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Narrated Ziyaad ibn Jubayr: I saw Ibn `Umar (may Allah be pleased with him) passing by a man who had made his Badana (sacrificial animal) sit to slaughter it. Ibn `Umar said, "Slaughter it while it is standing with one leg tied up as is the tradition of Muhammad ﷺ."
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Narrated Naafi’: Ibn ‘Umar said: Allah's Messenger ﷺ got his head shaved after performing his Hajj.
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Narrated ‘Abdullah ibn ‘Umar (may Allah be pleased with him): The Prophet ﷺ and some of his Companions got their heads shaved and some others got their hair cut short.
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