logo

| 2 Hadiths

Hadith
1730
Narrated Mu’aawiyyah (may Allah be pleased with him): I cut short the hair of Allah's Messenger ﷺ with a sharp-edged arrow..

Commentary : The Messenger of Allah ﷺhas clarified the rituals of Hajj and ‘Umrah with his sayings and doings, and thereafter, the Companions (may Allah be pleased with them) transmitted them in full detail, to the point that people are clearly aware of their worship.
In this hadeeth, Mu’aawiyah ibn Aboo Sufyaan (may Allah be pleased with him) reports that he shortened the hair of the Messenger of Allah ﷺ.Perhaps, that may be during his exiting the Ihraam of the ‘Umrah of al-Ji’irraanah, which the Messenger of Allah ﷺperformed it when he conquered Makkah. It was called with that name because the Prophet ﷺentered Makkah at night and he performed the rites of ‘Umrah. Then, he left it at night and spent the night at al-Ji’irraanah, until he witnessed the morning there and until the sun of the next day inclined. Then, he ﷺheaded to Al-Madeenah. This happened in the eighth year of the Hijrah. He shortened his hair using Mishqas (sharp-edged arrow), which is the long and tall part of an arrow. This shows us that it is permissible to suffice with shortening the hair, even when shaving the head is better, which is applicable to both the Hajji and the ‘Umrah. Except that it is better for the one performing the Tamattu’-kind of Hajj to shorten the hair for the ‘Umrah and to shave it completely for the Hajj, so that shaving the head happens in the most perfect act of both acts of worship. 
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 ‘Umrah after completing the ritual walking between al-Safaa and al-Marwah.
This hadeeth highlights the legality of shortening the hair when exiting from the rites of Hajj and ‘Umrah..

1731
Narrated Ibn ‘Abbaas (may Allah be pleased with him): When the Prophet ﷺ came to Makkah, he ordered his Companions to perform Tawaaf around the Ka’bah and between Al-Safaa and Al-Marwah, to finish their Ihraam and get their hair shaved off or 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 ‘Abbaas (may Allah be pleased with him)reports that when the Prophet ﷺarrived at Makkah with the intention to perform the Farewell Hajj in the tenth year of the Hijrah, he commanded his Companions (may Allah be pleased with them) who did not bring the sacrificial animals with them to Makkah from outside the boundaries (Meeqaat) or from their own hometowns – just as what the Messenger of Allah ﷺdid – to perform the rites of ‘Umrah. He ﷺordered them to perform seven rounds of Tawaaf aaround the Ka’bah, do the ritual walking between the Safaa and Marwah, and then either get their heads shaved or shorten their hair. Thereby, they can exit from their Ihraam and wait until it is the time of Hajj [known as the Tamattu’-form of Hajj]. So, on the Day of Tarwiyah, they should assume the Ihraam for Hajj from their respective places and perform the rites of Hajj. The best option for one performing Tamattu’ is to shorten his hair to exit the Ihraam for ‘Umrah and to shave his head to exit his Ihraam for Hajj, in order to allow shaving the head to happen in the most complete act of the two acts of worship.
The Messenger of Allah ﷺdid not perform this kind of Hajj, rather he performed the Qiraan-kind of Hajj by inserting the ‘Umrah into the Hajj. This was by performing the Tawaaf of the House on his first arrival and performing the ritual walking between the Safaa and Marwah. He remained in his Ihraam until he slaughtered the sacrificial animals after completing his Hajj. That is because he took the sacrificial animals along with him from Thoo al-Hulayfah.
This hadeeth shows that pilgrims who do not bring along with them Hady are prescribed to perform Hajj al-Tamattu’..

1732
Narrated Nafi' that Ibn 'Umar (may Allah be pleased with him) performed only one Tawaaf. He would take an afternoon nap and then return to Mina. That was on the day of Nahr (slaughtering)..

Commentary : Hajj is the fifth pillar of Islam, which the Messenger of Allah ﷺhas explained its rites by his statements and actions. His honourable Companions (may Allah be pleased with them) transmitted them to us just as they learned them directly from the Prophet ﷺ.
In this hadeeth Naafi’, the freed slave of Ibn ‘Umar reports that ‘Abdullah ibn ‘Umar (may Allah be pleased with him) used to perform Tawaaf once, that is, Tawaaf al-Ifaadah. It is also known as Tawaaf al-Ziyaarah (Tawaaf of Visit) because the pilgrim comes from Minaa to visit the Sacred House and he does not reside in Makkah. Instead, he returns to spend the night at Minaa – on the Day of Sacrifice (Day of Nahr), the tenth day of Thoo al-Hijjah, then he has a siesta in Makkah. The siesta here means to have some rest during the midday, even if is not accompanied by sleep. Then, he again returns to Minaa at the time of Thuhr, because the daylight hours were long. Minaa is a valley near the Sanctuary of Makkah wherein the pilgrims halt to spend the night there on the Day of Tarwiyah and the days of Tashreeq and perform the rite of throwing the pebbles.
It is reported on the authority of Ibn ‘Umar (may Allah be pleased with him) that the Messenger of Allah ﷺleft [for Makkah] on the Day of Sacrifice and then he returned and performed Thuhr at Minaa. [Saheeh Muslim]. Ibn ‘Umar (may Allah be pleased with him) would wait through having a siesta for the time in which the Prophet ﷺreturned to Minaa. That was because ibn ‘Umar (may Allah be pleased with him) was very keen to follow the Prophet ﷺin all his actions both on journeys and at home.
This hadeeth highlights the legality of performing Tawaaf al-Ifaadah on the Day of Sacrifice during the daytime..

1733
Narrated ‘Aaishah (may Allah be pleased with her): We performed Hajj with the Prophet ﷺ and performed Tawaaf-al-Ifaadah on the Day of Nahr (slaughtering). Safiyyah got her menses and the Prophet ﷺdesired from her what a husband desires from his wife. I said to him, "O Allah's Messenger! She is having her menses." He said, " Is she going to stop us [from travelling]?" We informed him that she had performed Tawaaf-al-Ifaadah on the Day of Nahr. He said, "(Then you can) depart."
.

Commentary : Tawaaf al-Ifaadah is a pillar among the pillars of Islam and being pure is a precondition for the validity of Tawaaf.  When a woman menstruates before performing Tawaaf al-Ifaadah, then she should not leave until she has attained purity, thereafter, she should perform Tawaaf al-Ifaadah. This is different from Tawaaf al-Widaa’ (the Farewell Tawaaf), which drops from her, just as this hadeeth clarifies.
In this hadeeth, the Mother of Believers ‘Aaishah (may Allah be pleased with her) narrates that when the Companions (may Allah be pleased with them) performed the Farewell Hajj with the Prophet ﷺ, they performed Tawaaf al-Ifaadah on the Day of Sacrifice, that is on the tenth day of Thoo al-Hijjah. Then, the Mother of the Believers, Safiyyah bint Huyayy (may Allah be pleased with her) menstruated after performing Tawaaf al-Ifaadah. The Prophet ﷺdesired from her what a husband desires from his wife. This is an allusion to the intention of performing sexual intercourse. This happened when his wives sought permission from him concerning the performance of Tawaaf al-Ifaadah and he ﷺhad given them the permission. He thought that she had already performed the Tawaaf with them and had exited the second time, which makes it permissible thereafter for a man to come to his wife. When he was told that she was menstruating, he thought that she might have started menstruating before that to the extent that he refused her to perform Tawaaf al-Ifaadah in that account. Hence, the Prophet ﷺinquired concerning that saying, “Is she going to stop us [from travelling]?” Meaning: Are we going to be forced to stay behind until she attains the purity and performs Tawaaf al-Ifaadah? He was told, “Safiyyah (may Allah be pleased with her) has already performed Tawaaf al-Ifaadah,” or that ‘Aaishah notified him that she had already performed the Tawaaf with them. When he came to know about that, the concern that he had of staying behind and waiting until she attains purity and performs Tawaaf al-Ifaadah ceased to exist. He ﷺthen permitted them to travel and allowed Safiyyah (may Allah be pleased with her) to forgo Tawaaf al-Wadaa’..

1737
Narrated ‘Issaa ibn Talhah: ‘Abdullah ibn ‘Amr in al-‘Aas (may Allah be pleased with him) informed him that he witnessed the Prophet ﷺ when he was delivering the sermon on the Day of Nahr. He (may Allah be pleased with him) added: A man stood up and said, "I thought that such and such was to be done before such and such. I got my hair shaved before slaughtering." (Another said), "I slaughtered the Hady before throwing the pebbles." The people asked about many similar things, and the Prophet ﷺ responded to them by saying, "Do it (now) and there is no harm in all these cases." Whenever the Prophet ﷺ was asked about anything on that day, he replied, "Do it and there is no burden upon you."
.

Commentary : The Companions (may Allah be pleased with them) accompanied the Messenger of Allah ﷺin the Farewell Pilgrimage, and they learned the rituals of Hajj directly from him ﷺ, as prescribed by his words and actions. They ensured to ask him ﷺabout all that they did not know and request clarification on whatever they found problematic.
In this hadeeth, ‘Abdullah ibn ‘Amr ibn al-‘Aas (may Allah be pleased with him) reports that he was with the Prophet ﷺand saw him on the Farewell Hajj in the tenth year of the Hijrah. He explained that the Prophet ﷺstood delivering the sermon on his she-camel at Jamrah in Minaa after the midday of the Day of Sacrifice. So, the pilgrims approached him asking him about the rulings of certain things that they needed to know regarding the actions and rites of Hajj. Some people asked him about the ruling of bringing forward some of the acts of Hajj on this day before others. One man asked him about his situation where he was unmindful and forgot, hence, ended up going against the chronological order of the rites. So, he shaved his head, before slaughtering. Another person inquired about his case as he slaughtered the sacrificial animal before throwing the pebbles at Jamarah al-‘Aqabah. The Prophet ﷺresponded to both of them by saying, “Do it and there is no burden upon you,” meaning: there is no sin or penalty upon you. On that day, he ﷺwas not asked about anything that was brought forward whereas it should have been delayed or anything that was delayed while it should have been brought forward among the rites of that day, but he replied to the inquirer saying:  Do it and it is sufficient what you have already done and there is no problem for you in bringing it forward or delaying it.
This hadeeth shows that one should ask a scholar in all his conditions, even if he is busy, riding, walking, or standing.
It highlights the easement of Islamic law concerning the order and arrangement of the acts of Hajj on the Day of Sacrifice.
It teaches us that a Muslim should learn the rulings of his religion by asking the people of knowledge, and he should not do an action unless he is aware of its ruling..

1746
Narrated Wabarah: I asked Ibn `Umar (may Allah be pleased with him), "When should I throw the pebbles?" He replied, "When your leader does that." I asked him again the same question. He replied, "We used to wait till the sun declined and then we would do the rite of throwing pebbles.
.

Commentary : Hajj is the fifth pillar of Islam, which the Messenger of Allah ﷺhas explained its rites by his statements and actions. His honourable Companions (may Allah be pleased with them) transmitted them to us just as they learned them directly from the Prophet ﷺ.
In this hadeeth, Wabarah ibn ‘Abd al-Rahmaan al-Misally reports that he asked ‘Abdullah ibn ‘Umar ibn al-Khattaab (may Allah be pleased with him) concerning the time for the stoning of the pebbles during the days of Tashreeq, namely the eleventh, twelfth, and thirteenth of Thoo al-Hijjah. The pilgrim should start with the First Jamrah, the Second Jamrah, and then the Jamrah of al-‘Aqabah. His answer was that one should do it when the leader of Hajj starts throwing the pebbles. That was because he feared that people would oppose him and that would lead to a fitnah, although the matter is open and flexible. It is possible that he feared upon him that if he opposed the leader, then he would be subjected to harm from him. When he repeated the inquiry upon him, then it was not possible for him to conceal, he informed him of what they used to do in the night of the Prophet ﷺ. He informed him that they would lie in wait and wait for the midday and start stoning after the midday, that is, when the sun inclines from the zenith, which is the time for the Thuhr prayer.
This hadeeth emphasises the obedience of the leaders in those matters that do not contain the disobedience of Allah.
It teaches us to repeat the question to the scholar when he has not addressed the question, and that doing so is not considered being impolite..

1750
Narrated al-A’mash: I heard Al-Hajjaaj saying on the pulpit, "The Surah in which Al-Baqarah (the cow) is mentioned and the Surah in which the family of `Imran is mentioned and the Sura in which the women (An-Nisaa) is mentioned." I mentioned this to Ibraaheem, and he said, `Abd al-Rahmaan ibn Yazeed told me, 'I was with Ibn Mas`ood, when he did the throwing of Jamrah al-‘Aqabah. He went down the middle of the valley, and when he came near the tree (which was near the Jamrah) he stood opposite to it and threw seven small pebbles and said: 'Allahu-Akbar' on throwing every pebble.' Then he said, 'By Him, except Whom none has the right to be worshipped, here (at this place) stood the one on whom Sura al-Baqarah was revealed (i.e. Allah's Messenger ﷺ).'"
.

Commentary : Hajj is the fifth pillar of Islam, which the Messenger of Allah ﷺhas explained its rites by his statements and actions. His honourable Companions (may Allah be pleased with them) transmitted them to us just as they learned them directly from the Prophet ﷺ.
In this hadeeth, the Taab’iee al-A’mash, Sulaymaan ibn Mihraan reports that he heard al-Hajjaaj ibn Yoosuf al-Thaqafee, the governor of Iraq during the Umayyad period, saying on the pulpit, “The Surah wherein al-Baqarah [the Cow] is mentioned, the Surah wherein Aal ‘Imraan is mentioned and the Surah in which an-Nisaa’ [the women] are mentioned.” He did not say Surah al-Baqarah [the Surah of the Cow], Surah Aaal ‘Imraan and Surah al-Nisaa’ [the Surah of the Women]. In a narration recorded by al-Nasaaee, it reads, “I heard al-Hajjaaj say, ‘Do not say Surah al-Baqarah, say instead, the Surah wherein al-Baqarah is mentioned.”
Al-A’mash mentioned what he had heard from al-Hajjaaj to Ibraaheem an-Nakha’i to clarify the correct. Al-A’mash did not mean to narrate from al-Hajjaaj.  He was not meant to do that, but he wanted to tell the story instead and to clarify the mistake of al-Hajjaaj concerning it with what is established from the person who is referred to regarding it. Ibraaheem narrated to him that ‘Abd al-Rahmaan ibn Yazeed told him that he had performed Hajj with ‘Abdullah ibn Mas’ood (may Allah be pleased with him) and he was with him when he pelted Jamarah al-‘Aqabah on the Day of Sacrifice, which is on the tenth day of Thoo al-Hijjah. This is the biggest Jamarah and it is situated in the last part of Minaa in the direction of Makkah. It is not an integral part of Minaa, rather it is a borderline from the direction of Makkah. He said: “He went inside the valley” , i.e. he stood in the middle of it, until when he was beside the tree, and he faced it - and this tree does not exist now - he came to it from its width. He threw seven pebbles at the Jamrah, saying: “Allah is the Greatest” with every pebble he threw, and in the narration of Muslim: “I said: O Aboo ‘Abd al-Rahmaan, but the people are throwing it from above it?!” He replied, “From here” - and he pointed to the belly of the valley – “the one to whom Surah Al-Baqarah ﷺwas revealed stood here,” and Ibn Mas’ood swore to that by Allah, beside Whom there is no other god, confirming what he said and what he transmitted from the Prophet ﷺ.
The specification by ibn Mas’ood of Surah al-Baqarah in terms of mentioning it in his oath without mentioning the other Surahs was as it has been said: He was pointing to the fact that many rulings concerning the Hajj are mentioned therein. As if he was saying: This is the station wherein the rites of Hajj were revealed, notifying thereby that the actions of Hajj cannot be sanctioned except on the basis of textual evidence from the Quran and Sunnah to that effect. It was said:  He mentioned it [the Surah] because of its length and its merit and the abundant rulings it covers.
The reason Ibraaheem al-Nakh’ee mentioned this hadeeth was to highlight the explicit statement of Ibn Mas’ood concerning the use of: “Surah al-Baqarah,” and that he did not say, “The Surah in which al-Baqarah is mentioned” as al-Hajjaaj al-Thaqafee claimed. 
This hadeeth refutes the claim of al-Hajjaaj and debunks the statement of all those who said, “One should not say Surah al-Baqarah, instead, it should be said, “The Surah in which al-Baqarah is mentioned.”
This hadeeth shows that the pebbles are pelted from the belly of the valley and that Takbeer should be said with every pebble used [for pelting].
It highlights the legality of taking an oath in order to emphasise the statement.
It also shows that the people of knowledge should deny and refute the leaders in a way that is appropriate..

1751
Narrated Ibn `Umar that he used to do the al-Jamrah al-Dunya (the Jamra near to the Khayf Mosque) with seven small stones and used to recite Takbeer on throwing every pebble. He then would go ahead till he reached the level ground where he would stand facing the Qiblah for a long time to invoke (Allah) while raising his hands (while invoking). Then he would throw the Second Jamrah and then he would go to the left towards the middle ground, where he would stand facing the Qiblah. He would remain standing there for a long period to invoke (Allah) while raising his hands and would stand there for a long period. Then he would throw Jamrah al-‘Aqabah from the middle of the valley, but he would not stay by it, and then he would leave and say, "I saw the Prophet ﷺ doing like this."
.

Commentary : Hajj is the fifth pillar of Islam, which the Messenger of Allah ﷺhas explained its rites by his statements and actions. His honourable Companions (may Allah be pleased with them) transmitted them to us just as they learned them directly from the Prophet ﷺ.
In this hadeeth, Saalim ibn ‘Abdullah ibn ‘Umar reports that his father (may Allah be pleased with him) used to pelt the closest pillars on the days of Tashreeq using seven pebbles. In Arabic, this Jamrah is known as al-Dunyaa (closest) because it happens to be the closest of all the Jamarat to Minaa and the farthest from Makkah, and it is also known as as-Sughraa (the smallest). It is the first one after Masjid al-Khayf at Minaa. He explained that Ibn ‘Umar (may Allah be pleased with him) used to pronounce Takbeer after pelting each pebble. After, he would go to a distance from it until he used to halt at the plain surface of the belly of the valley so as to be safe from the flying pebbles that are used to pelt, he would stand facing the Qiblah and his back facing the Jamrah. He would stand up for a long time supplicating to Allah, the Mighty and Majestic, lifting his hands up in supplication. Then, he would pelt the middle Jamrah. Then, he would head towards its north and would descend to the plain surface of the belly of the valley, meaning: the middle of it as he did for the first Jamrah. He would stand for a long time, facing towards the Qiblah, at a place where pelting does not reach him, supplicating to Allah, the Mighty and Majestic, lifting his hands up. After this, he would pelt Jamarah al-‘Aqabah away from the belly of the valley. It is also known as al-al-Jamarah al-Kubraa. It is situated at the last part of Minaa in the direction of Makkah. It is not inside [the boundaries of] Minaa. Ibn ‘Umar (may Allah be pleased with him) would leave after pelting it and would not stand up to supplicate there unlike what he did at the two former Jamaraat. Then, he informed that he previously saw the Messenger of Allah ﷺdoing exactly what he did.
This hadeeth demonstrates the legality of pronouncing Takbeer during pelting the pebbles.
It also shows the permissibility of lifting the hands in prayer after pelting the two pillars, the small and the middle ones..

1754
Narrated ‘Aaishah (may Allah be pleased with her): 'I perfumed Allah's Messenger ﷺ with my own hands before finishing his Ihraam while yet he has not performed Tawaaf-al- Ifaadah.' She spread her hands (while saying so.)"
.

Commentary : The Prophet ﷺexplained the rulings pertaining to Hajj and ‘Umrah and their recommended acts and etiquettes both verbally and practically. And the Companions (may Allah be pleased with them) transmitted all that they heard and witnessed from him ﷺconcerning this. The Messenger ﷺloved perfume and used it excessively at all times, as it was from the things that was made beloved to him of the worldly matters.
In this hadeeth, ‘Aaishah, the Mother of the Believers (may Allah be pleased with her) reports that she applied the fragrance with her hands on the Prophet ﷺwhen he assumed the Ihraam, meaning she applied fragrance on him before entering the state of Ihraam and after exiting from his Ihraam in Hajj before performing Tawaaf al-Ifaadah. This refers to the first exit from one’s Ihraam after pelting Jamarah al-‘Aqabah and shaving the hair or shortening the hair.
The narrator of the hadeeth says – describing the act of ‘Aaishah (may Allah be pleased with her), “She spread her hands,” as if she was relating what she did by practically demonstrating it. It was said: she did that to exaggerate the happening as a refutation against those who negated that because Ibn ‘Umar (may Allah be pleased with him) used to criticise the application of perfume before the Ihraam.
This hadeeth teaches us that wearing perfume is among the prohibited things of Ihraam. However, it is permitted to use it before entering into the state of Ihraam even if its effects remain after the entrance into the state of Ihraam..

1756
Narrated Qataadah: The Prophet ﷺ offered the Thuhr, `Asr, Maghrib, and the `Isha' prayers and slept for a while at a place called Al-Muhassab and then rode his mount and headed to the Ka’bah and performed Tawaaf around it.
.

Commentary : Hajj is the fifth pillar of Islam, which the Messenger of Allah ﷺhas explained its rites by his statements and actions. His honourable Companions (may Allah be pleased with them) transmitted them to us just as they learned them directly from the Prophet ﷺ.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports a part of the guidance of the Messenger of Allah ﷺin the Farewell Hajj, which was in the tenth year of the Hijrah. He mentioned that the Prophet ﷺoffered the Thuhr and ‘Asr prayers and Maghrib and ‘Ishaa at al-Muhassab, which is an open and wide area between Makkah and Minaa and it is called Khayf Banee Kinaanah. It is now found in the outer boundaries of Makkah at a place as Qasr al-Saqqaaf.
After, the prophet ﷺslept for a short time after pelting the pebbles and moving out of Minaa. Then, he mounted his ride and headed from al-Muhassab towards the Ka’bah and performed the Farewell Tawaaf around it. This is the last Tawaaf that is performed by the pilgrim before his departure from Makkah.
There are different opinions conceding the halting of the Prophet ﷺat al-Muhassab. It was said: he halted there because it is an act connected to the rites of pilgrimage, and it is a Sunnah, which is the view of ‘Abdullah ibn ‘Umar (may Allah be pleased with him). Aboo Dawood recorded a hadeeth– whose original source is found in the two Saheeh Books – that ‘Aaishah (may Allah be pleased with her) said, “The Messenger of Allah ﷺonly alighted at al-Muhassab so that it might be easier for him to proceed (to Medina). It is not a Sunnah. Anyone who desires may alight there, and anyone who does not want may not alight.”.

1758
Narrated ‘Ikrimah: The people of Al-Madeenah asked Ibn `Abbaas (may Allah be pleased with him) about a woman who got her menses after performing Tawaaf al-Ifaadah. He said, "She could depart (from Makkah)." They said, "We will not act on your verdict and ignore the verdict of Zayd." Ibn `Abbaas said, "When you reach Al-Madeenah, inquire about it." So, when they reached Al-Madeenah, they asked (about that). One of those whom they asked was Umm Sulaym. She told them the narration of Safiyyah.
.

Commentary : Allah Almighty states, {Allah intends ease for you and does not intend hardship for you.} [Al-Baqarah: 185]. And Allah also states, {He laid upon you no hardship in religion.}  [Al-Hajj: 78]. This was explicitly demonstrated in the rites of Hajj in terms of making their actions and rites easier upon the people and uplifting hardship from them.
In this hadeeth, ‘Ikrimah, the freed slave of Ibn ‘Abbaas, reports that some of the people of All-Madeenah asked ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him) about a woman who has performed Tawaaf al-Ifaadah on the Day of Sacrifice, and then she menstruated after that. What should she do?   He replied to them, “She could depart,” meaning, she can depart Makkah and return to her country without performing the Farewell Tawaaf. They informed him that they will not follow his statement and forgo the statement of Zayd ibn Thaabit (may Allah be pleased with him) whose view was that she should not leave. Rather, she should wait until she is pure so that she can perform the Farewell Tawaaf.
Ibn ‘Abbaas (may Allah be pleased with him) responded to them, “When you return to Al-Madeenah, ask its citizens concerning this issue.”  When they returned, they asked them. Umm Sulaym bint Milhaan – she is the mother of Anas ibn Malik (may Allah be pleased with him) - was amongst those who were asked. She mentioned to them the hadeeth of Safiyyah, the wife of the Prophet ﷺ, when she also menstruated. This hadeeth is recorded in Saheeh  al-Bukhaaree and Saheeh Muslim – and the wordings here are of Muslim - wherein ‘Aaishah (may Allah be pleased with her) said, “Safiyyah bint Huyayy menstruated after performing Tawaaf al-Ifaadah. I made a mention of her menses to Allah's Messenger ﷺ, whereupon Allah's Messenger ﷺ remarked: Well, then she will detain us. I said: O Messenger of Allah! She has performed Tawaaf al-Ifaadah and circumambulated the House, and it was after this that she entered the period of menses. Thereupon Allah's Messenger ﷺ said: (If it is so), then proceed forth.” So, the Prophet ﷺpermitted her to depart without performing the farewell Tawaaf.
It is reported on the authority of Taawoos that he said: I was in the company of Ibn Abbaas when Zayd ibn Thaabit said: Do you give the verdict that the woman who is in menses is allowed to go without performing the last circumambulation of the House? Ibn 'Abbaas (may Allah be pleased with him) said to him: Ask so-and-so – who was a woman of the Ansaar - to see if Allah's Messenger ﷺ had commanded her to do it. Zayd ibn Thaabit (went to that woman and after getting this verdict attested by her) came back to Ibn Abbaas (may Allah be pleased with him) laughing and said: I did not find you but telling the truth.” Thereupon, Zayd ibn Thaabit (may Allah be pleased with him) retracted from his fatwa.
This hadeeth shows that some of the rulings may not be known to some of the scholars..

1760
Narrated Ibn ‘Abbaas (may Allah be pleased with him): “A menstruating woman was allowed to leave Makkah if she had done Tawaaf-al-Ifaadah.”
Tawoos (a sub-narrator) said, "I heard Ibn `Umar saying that she should not depart. Then later I heard him saying that the Prophet ﷺ had allowed them (menstruating women) to depart."
.

Commentary : Allah Almighty states, {Allah intends ease for you and does not intend hardship for you.}  [Al-Baqarah: 185].   And Allah also states, {He laid upon you no hardship in religion.}  [Al-Hajj: 78]. This was explicitly demonstrated in the rites of Hajj in terms of making their actions and rites easier upon the people and uplifting hardship from them.
In this hadeeth, ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him) reports that menstruating women who performed Tawaaf al-Ifaadah to depart Makkah and return to their city without performing the Farewell Tawaaf. In a different version of the hadeeth, it reads: “The Messenger of Allah ﷺhas allowed…” [Sunan al-Nasaa’iee]
After relating this hadeeth, the Taabi’ee, Taawoos ibn Kaisaan related that ‘Abdullah ibn ‘Umar (may Allah be pleased with him), in the beginning, opined that when a woman menstruates after she has performed Tawaaf al-Ifaadah on the Day of Sacrifice, she is not allowed to return to her city until she attains the purity and then she performs the Farewell Tawaaf. However, afterwards, he retracted from that position after learning that the Prophet ﷺhad granted them the permission to travel without performing the Farewell Tawaaf. 
It is reported on the authority of Taawoos al-Yamaanee that he heard ‘Abdullah ibn ‘Umar (may Allah be pleased with him) while he was being asked about not allowing the women to perform Tawaaf if they menstruate after they have already performed Tawaaf al-Ifaadah on the Day of Sacrifice. He answered: ‘Aaishah (may Allah be pleased with her) used to mention the permission given by the Messenger of Allah ﷺfor the women. And this incident happened a year before the demise of ‘Abdullah ibn ‘Umar (may Allah be pleased with him).” [Sunan al-Nasaa’iee al-Kubraa and others]. This narration clarifies the retraction of Ibn ‘Umar (may Allah be pleased with him) from his previous fatwa.
This hadeeth shows that sometimes some rulings may not be known to some scholars.
It highlights the keenness of Ibn ‘Umar (may Allah be pleased with him) to follow the Sunnah and to return to the truth..

1762
Narrated ‘Aaishah (may Allah be pleased with her): We set out with the Prophet ﷺ with the intention of performing Hajj only. The Prophet ﷺ reached Makkah and performed Tawaaf around the Ka’bah and between Al-Safaa and Al-Marwah and did not exit his Ihraam, because he had the Hady with him. His Companions and his wives performed Tawaaf (around the Ka’bah and between Al-Safaa and Al-Marwah), while those who had no Hady with them finished their Ihraam. I had my menses and performed all the rites of Hajj. On the Night of Hasba (night of departure), I said, "O Allah's Messenger! All your Companions are returning with Hajj and `Umrah except me." He asked me, "Didn't you perform Tawaaf around the Ka’bah (‘Umrah) when you reached Makkah?" I said, "No." He said, "Go to Tan`eem with your brother `Abd al-Rahmaan and assume Ihraam for `Umrah and I will wait for you at such and such a place." So, I went with `Abd al-Rahmaan to the Tan`eem and assumed Ihraam for `Umrah from there. Then Safiyyah bint Huyay got her menses. The Prophet ﷺ said, " 'Aqra Halqa! You will detain us! Did not you perform Tawaaf-al-Ifaadah on the Day of Nahr?" She said, "Yes, I did." He said, "Then there is no harm, you can depart." So, I met the Prophet ﷺ when he was ascending the heights towards Makkah and I was descending, or vice-versa.
.

Commentary : Hajj is the fifth pillar of Islam, which the Messenger of Allah ﷺhas explained its rites by his statements and actions. His honourable Companions (may Allah be pleased with them) transmitted them to us just as they learned them directly from the Prophet ﷺ.
In this hadeeth, the Mother of the Believers, ‘Aaishah (may Allah be pleased with her) reports that the Companions (may Allah be pleased with them) travelled with the Prophet ﷺto partake in the Farewell Hajj, which occurred in the tenth year of the Hijrah, and that they only intended to perform Hajj. The reason she did not mention the ‘Umrah is because of the common belief at that time that ‘Umrah may not be performed during the months of Hajj. When they reached Makkah, the Prophet ﷺ, his wives and Companions performed the Tawaaf of ‘Umrah and performed the ritual walking between the Safaa and Marwah. However, ‘Aaishah (may Allah be pleased with her) did not perform the Tawaaf of ‘Umrah due to her menstruation. The Prophet ﷺordered those who had not brought the sacrificial animal from outside Makkah to exit their Ihraam after completing the rites of ‘Umrah and wait until the rites of Hajj start (i.e. Hajj al-Tamattu’). His wives had not driven the sacrificial animals with them; hence, they exited their Ihraam, and ‘Aaishah (may Allah be pleased with her) was among them. However, the fact that she menstruated on the night she entered Makkah prevented her from exiting the Ihraam. As she was in the state of Ihraam of the ‘Umrah, she added Hajj to it, thus, the type of Hajj she intended was Hajj al-Qiraan.
Her menstruation commenced at Sarif just before entering Makkah – Sarif is the name of a piece of land situated ten miles away from Makkah. As a result, she did not perform Tawaaf al-‘Umrah due to the impediment caused by the menstruation. As for Tawaaf al-Ifaadah, she had performed it on the Day of Sacrifice.  And they all performed the acts of Hajj completely.
The statement of ‘Aaishah (may Allah be pleased with her): “When it was the night of al-Hasbah” refers to the night when they halted at al-Muhassab, which is the place where they stopped at after departing from Minaa to the outside of Makkah. It is a wide area between Makkah and Al-Madeenah, between the two hills towards the cemetery.  It is known as al-Muhassab (plural of hasbah, which means pebble) due to the congregation of gravel caused by the floods that carry it there. It is also known as al-Abatah, and today, it is called al-Ja’fariyyah, which is part of the region of al-Jummayzah. She complained to the Prophet ﷺabout how people will return with an ‘Umrah completely independent from the Hajj, while she will return with a Hajj only without an ‘Umrah. This was because she was keen of doing it, to increase the good deeds like the rest of the mothers of the believers and the Companions who changed their Ihraam for Hajj to become for ‘Umrah and after completing the ‘Umrah exited their Ihraam on the Day of Tarwiyah. After, they assumed the Ihraam of Hajj on the Day of Tarwiyah from Makkah. They acquired thereby an independent Hajj as well as an independent ‘Umrah. As for ‘Aaishah (may Allah be pleased with her), she obtained an ‘Umrah inserted into Hajj , i.e. Hajj al-Qiraan, all the while, she desired to perform an independent ‘Umrah like the rest of people.
As a result, the Prophet ﷺ ordered ‘Aaishah to go with her brother ‘Abd al-Rahmaan ibn Abee Bakr (may Allah be pleased with them) to al-Tan’eem in order to enter the Ihraam of ‘Umrah, to comfort her. The Tan’eem is a place that is three or four miles away from Makkah, the closest outer boundary to the House. It is known as al-Tan’eem because to its right lies the mount of Nu’aym and to its left, Mount Naa’im, and the valley is known as Na’maan. He ﷺmade their return to al-Muhassab as the agreed place to meet after completing her ‘Umrah.
The Mother of the Believers, ‘Aaishah (may Allah be pleased with her), relates that Safiyyah bint Huyyay (may Allah be pleased with her) menstruated and that was after performing Tawaaf al-Ifaadah. However, the Prophet ﷺthought that she menstruated before Tawaaf al-Ifaadah. Thereupon, he ﷺsaid, “’Aqra Halqa.” The literal meaning of which is: May God infest her with a wound and may she have pain in her throat. However, it is used as an idiom that Arabs use without intending its literal meaning or intending it as a supplication. It is just a phrase concerning which the Arabs have been accommodative and they use it whilst not intending its real meaning. This is like their other statement, “Taribat Yadaah,” [may his hands become soiled] and so on. Whence the Prophet ﷺquestioned saying, “is she going to hold us?” Meaning: Are we going to be forced to stay until she has purified and performed Tawaaf al-Ifaadah? He was told, “Safiyyah has already performed Tawaaf al-Ifaadah or ‘Aaishah (may Allah be pleased with her) notified him that she had performed the Tawaaf with them. When he ﷺlearned about that, then what he was worried about concerning the stay until she purifies so as to perform Tawaaf al-Ifaadah was removed from him.  He permitted them to travel and granted permission to the mother of the believers, Safiyyah (may Allah be pleased with her), to forgo the Farewell Tawaaf. 
Then, ‘Aaishah (may Allah be pleased with her) related that after she had completed the rites of ‘Umrah, the Prophet ﷺmet her at al-Muhassab while he had started walking from Makkah. At that point of time, she met him while she was descending to it or she was ascending, and he was descending to it.
This hadeeth shows that menstruating women are waived from the Farewell Tawaaf.
It shows the permissibility of performing ‘Umrah in the months of Hajj. 
It also infers to the precondition of being in the state of purity for the performance of Tawaaf. Hence, a menstruating woman is not permitted to perform the Tawaaf around the Ka’bah until she attains purity..

1765
Narrated ‘Aaishah (may Allah be pleased with her): It (i.e. Al-Abtah) was a place where the Prophet ﷺ used to camp so that it might be easier for him to depart.
.

Commentary : The noble Companions (may Allah be pleased with them) have accompanied the Messenger of Allah ﷺin the journey to perform the Farewell Hajj back and forth, and they transmitted to us all his actions. They explained all that constituted as part of the rituals of Hajj and what did not constitute as thus.
In this hadeeth, the Mother of the Believers (may Allah be pleased with her) reports the Prophet’s stay at al-Muhassab after his departure from Minaa on the thirteenth of Thoo al-Hijjah, the third day of the days of Tashreeq. Al-Muhassab or al-Abtah is a wide valley between Makkah and Minaa, between the two hills towards the cemeteries. It has been given that name due to the accumulation of gravel therein carried by the floodwater that flows towards it. In the current time, it is known as al-Ja’fariyyah, and it is part of the al-Jummayzah district. 
‘Aaishah (may Allah be pleased with her) mentioned that the stay at this valley was not part of the rites of Hajj. It was a halting-place where the Prophet ﷺstayed at because it would be easier for him to depart to Al-Madeenah, so that people can assemble therein and those who are of slow and moderate pace can be on the same level and spend the night there and wake up at early morning so they can all depart together to Al-Madeenah..

1766
Narrated Ibn ‘Abbaas (may Allah be pleased with him): Staying at Al-Mahassab is not one of the rites of Hajj, but Al-Mahassab is a place where Allah's Messenger ﷺ camped.
.

Commentary : The noble Companions (may Allah be pleased with them) have accompanied the Messenger of Allah ﷺin the journey to perform the Farewell Hajj back and forth, and they transmitted to us all his actions. They explained all that which constituted as part of the rituals of Hajj and what did not constitute as thus.
In this hadeeth, Ibn ‘Abbaas (may Allah be pleased with him) reports that staying at night at al-Muhassab is not part of the rites of Hajj at all. Al-Muhassab is also known as al-Abtah, which is a spacious valley between Makkah and Minaa, between the two hills towards the cemeteries. It has been given that name due to the accumulation of gravel therein carried by the floodwater that flows towards it. Now, it is known as al-Ja’fariyyah and it is part of the al-Jummaizah district. The Prophet ﷺstayed there on the last day of leaving Minaa – that is the third day of the days of Tashreeq – in order to allow people to assemble therein and those who are of slow and moderate pace can be on the same level and spend the night there and wake up at early morning so they can all depart together to Al-Madeenah..

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..