Narrated al-Miswar (ra): Allah's Messenger (ﷺ) slaughtered (the Hady) before he had his head shaved and then he ordered his Companions to do the same.
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Commentary : Obstruction with reference to the Hajj and ‘Umrah refers to being prevented and impeded from approaching The Holy Mosque in Makkah by an enemy, illness, or something else. If a Muslim intended to perform the Holy Pilgrimage or ‘Umrah; and then is detained from completing his Hajj or ‘Umrah; then he is a muhsar, which is a technical term used for someone facing a situation similar to what has been aforementioned and is obstructed from completing their pilgrimage.
In this hadeeth, there is a narrative/account of what the Messenger of Allah ﷺdid when he was prevented from completing the ‘Umrah of al-Hubaydeeyah, when the Prophet ﷺset out to perform the ‘Umrah in the sixth year after the Hijrah. However, the polytheists prevented him ﷺ from arriving in Makkah. As a result, he ﷺ abandoned this ‘Umrah, and after that ratified his accord with the people of Makkah, which is known as the Treaty of al-Hubaydeeyah.
al-Miswar ibn Makhramah (ra) reports that when the Prophet ﷺreleased himself from the state of Ihraam that he assumed for Hajj, he ﷺbegan to slaughter the hady - which is a name for the sacrificial animal - whether it be: a camel, cow, sheep, or goat - that is offered and slaughtered in the Sacred Precinct. Then, after slaughtering the hady, he ﷺshaved his noble head and ordered the Companions to do the same. Shaving the head or cutting the hair is the last rite of ‘Umrah, and it requires one to release themself from the state of Ihraam.
This hadeeth explains how the muhsar should release himself from the state of ihraam..

1821

Narrated ‘Abdullah ibn Abee Qataadah: My father set out (for Makkah) in the year of Al-Hudaybiyyah, and his companions assumed Ihraam, but he did not. At that time, the Prophet (ﷺ) was informed that an enemy wanted to attack him, so the Prophet (ﷺ) proceeded onwards. While my father was among his companions, some of them laughed among themselves. (My father said), "I looked up and saw an onager. I attacked, stabbed, and caught it. I then sought my companions' help, but they refused to help me. (Later) we all ate its meat. We were afraid that we might be left behind (separated) from the Prophet (ﷺ), so I went in search of the Prophet (ﷺ) and made my horse to run at a galloping speed at times and let it go slow at an ordinary speed at other times till I met a man from the tribe of Bani Ghifar at midnight. I asked him, "Where did you leave the Prophet (ﷺ) ?" He replied, "I left him at Ta'hun and he had the intention of having the midday rest at As-Suqya. I followed the trace and joined the Prophet (ﷺ) and said, 'O Allah's Messenger (ﷺ)! Your people (companions) send you their compliments, and (ask for) Allah's Blessings upon you. They are afraid lest they may be left behind; so please wait for them.' I added, 'O Allah's Messenger (ﷺ)! I hunted an onager and some of its meat is with me. The Prophet (ﷺ) told the people to eat it though all of them were in the state of Ihraam."
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Commentary : There are legal rulings and etiquettes that the one who is in his state of Ihraam must observe until his acts of worship are completed in the most perfect manner according to the will of Allah, The Mighty and Majestic. One of these legal provisions is the prohibition of hunting wild game while in the state of Ihraam; as Allah, The Almighty says: {O you who have believed, do not kill game while you are in the state of Ihraam} [Quan 5:95]
In this hadeeth, ‘Abdullah ibn Abee Qataadah narrates that his father, AbooQadaadah al-Haarith ibn Rabee‘ee al-Ansaaree (ra) had set out with the Prophet ﷺand his Companions (ras) during the year of al-Hudaybiyyah, which was in the sixth year after Hijrah when they had intended to perform ‘Umrah. Al-Hudaybiyyah is a large village near Makkah, that borders the city. It was named after a well that was there before, and now there is a valley between it and Makkah about twenty-two kilometres on the way to Jeddah.
When news reached the Messenger of Allah ﷺthat an enemy from among the polytheists was intending to attack him ﷺ, The Prophet ﷺ sent AbooQataadah (ra) with a group of his companions (ras) so that he could gather information concerning this enemy. The Companions (ras) in this group were in the state of ihraam for ‘the Umrah, whereas AbooQataadah was not because they were anticipating an ambush, so he feared that he might have to fight and, if he was in this sanctified state, it would have prevented him from doing that [combat] to some extent. While he (ra) was among his companions, he saw them laughing amongst themselves; then after he looked up and saw an onager. Rather, their laughter was out of astonishment that he would rise up and hunt in their midst, despite not being exposed to it directly. Nor was their laughter an indication from them to urge AbooQataadah to hunt. So, when AbooQataadah (ra) caught sight of it, he rode his horse in pursuit of this game. He (ra) sought help from his companions with some of his matters related to the hunt, but they refused to help him because they knew that it was not permissible to hunt while in the state of ihraam.
Then, AbooQataadah reported that he pounced on the onager; then proceeded to stab it, and caused it to lie in its place, motionless. He requested of them to help him carry and transport the onager, but they refused. Then, however, they took part in eating from it; and after they ate, they had doubts on the permissibility of eating from it because: they were in the state of Ihraam for Hajj and doubted whether or not they had indirectly partaken in the hunting. So, they asked the Prophet ﷺabout the legal ruling of eating from it. His statement in the narration: “We feared that we would be cut off” means: ‘We will be cut off and separated from The Prophet ﷺ because he ﷺ had left before them. AbooQataadah set out to search for The Prophet ﷺ, when he rode his horse in a swift manner at times, and let it proceed along gently at other times. Then he met a man from tribe of Banee al-Ghifaar and proceeded to ask him the whereabouts of The Prophet ﷺ. The man told him that the Prophet ﷺ was at Ta‘han, which is a water spring about three miles from al-Suqyaa on the path to Makkah. After, he related that he ﷺ had intention to take a siesta at a place named al-Suqyaa, which is a connecting suburban town that lies between Makkah and al-Madeenah. So AbooQataadah (ra) met him ﷺthere and informed The Prophet ﷺ that his Companions (ras) had sent their salutations and asked him ﷺ to wait for them so that the enemy would not intercept them and separate them from him ﷺ. Shortly after, he (ra) told the Messenger of Allah ﷺ what had happened with regards to hunting the onager, which is permissible, and not prohibited in any religious rites, and that his companions ate from it with him while they were in the state of Ihraam for pilgrimage. The Prophet ﷺapproved their actions and told him that it was permissible for them to eat from the lawful game and directed those who were present to eat from what AbooQataadah brought along with him.
This hadeeth shows the permissibility of eating a wild donkey. And it explains that it is permissible for the pilgrims to eat from game which has been hunted, when the one who hunts, it is permitted to do so [i.e., not be in a state of ihraam], without the pilgrim helping him with anything.
It illustrates that we should exhibit kindness and act benevolently with friends and companions while traveling. And lastly, it shows the permissibility of sending salutations and the Islamic greeting of peace to those who are not present..

1823

Narrated AbooQataadah (ra): We were in the company of the Prophet (ﷺ) at a place called Al-Qaahah and some of us had assumed Ihraam while the others had not. I noticed that some of my companions were watching something, so I looked up and saw an onager. (I rode my horse and took the spear and whip) but my whip fell down (and I asked them to pick it up for me) but they said, "We will not help you by any means as we are in a state of Ihraam." So, I picked up the whip myself and attacked the onager from behind a hillock and slaughtered it and brought it to my companions. Some of them said, "Eat it." While some others said, "Do not eat it." So, I went to the Prophet (ﷺ) who was ahead of us and asked him about it, He replied, "Eat it as it is lawful.”
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Commentary : There are legal rulings and etiquettes that the pilgrim must observe until his acts of worship are completed in the most perfect manner according to the will of Allah, The Mighty and Majestic. One of these legal provisions is the prohibition of hunting wild game while in the sacred state that one enters for the Holy Pilgrimage; as Allah, the Almighty says: {O you who have believed, do not kill game while you are in the state of Ihraam} [Quan 5:95]”.
In this hadeeth, AbooQataadah, al-Haarith ibn Rib’ee al-Ansaaree (ra) reports he and other people set out with the Messenger of Allah ﷺ for the ‘Umrah of al-Hudaybiyyah in the sixth year after Hijrah. However, on their way to Makkah, word had reached the Messenger of Allah ﷺthat an enemy from among the polytheists was intending to attack him. In response, the Prophet ﷺ sent AbooQataadah (ra) with a group of people so that he could gather information concerning this enemy. When they were at al-Qaahah, which is a place close to al-Madeenah, he noticed his companions looking at an onager. AbooQataadah (ra) and some of the other Companions (ras) were not in the state of Ihraam, while some of the others were. AbooQataadah (ra) hurriedly set out to hunt it, then his whip fell out of his grasp; so, he asked them to hand him his whip, but they refused because they were in the state of Ihraam at the time, but they did not offer any suggestion or assistance in killing the game, including any indication or means that would contribute to the act in any way, shape or form. AbooQataadah took the whip himself and came up to the donkey from behind a hillock - which is a mound that rises up from the ground - then attacked and slaughtered it, then carried it to his companions. His companions who were in the state of Ihraam disagreed over this; some of them thought it was permissible to eat from it, while others deemed it impermissible due to the fact they were in a state of ihraam and doubted whether or not they had indirectly partaken in the hunting. Thereupon, AbooQataadah (ra) went out seeking the Prophet ﷺ, since he ﷺ had left before them. He asked him ﷺ about the matter, to which he responded by stating that they could eat from it, because the meat is lawful for them to consume as long as they did not partake in the hunting in any shape or form.
This hadeeth shows the permissibility of eating a wild donkey. And it explains that it is permissible for the one in Inhraam to eat from game which has been hunted, when the one who hunts it, is permitted to do so [i.e., not be in a state of ihraam];without the one in the state of Ihraam helping him with anything..

1825

Narrated ‘Abdullah ibn ‘Abbaas (ra) from Al-Sa'b ibn Jath-thaamah Al-Laythee that the latter presented an onager to Allah's Messenger (ﷺ) while he was at Al-Abwaa or at Waddaan, and he (ﷺ)refused it. On noticing the signs of some unpleasant feeling of disappointment on his face, the Prophet (ﷺ) said to him, "I have only returned it because I am in the state of Ihraam."
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Commentary : There are legal rulings and etiquettes that the pilgrim must observe until his acts of worship are completed in the most perfect manner according to the will of Allah, The Mighty and Majestic. One of these legal provisions is the prohibition of hunting wild game while in the sacred state that one enters for the Holy Pilgrimage; as Allah, the Almighty says: {O you who have believed, do not kill game while you are in the state of Ihraam} [Quan 5:95]”.
In this hadeeth, al-Sa‘b ibn Jath-thaamah (ra) narrates that the Prophet ﷺrefused some meat of a wild donkey that he had offered him ﷺwhile they were at al-Abwaa’ - or Waddaan - which are two places located between Makkah and about two hundred and fifty kilometres southwest from al-Madeenah.
The Prophet ﷺ explained to him as to why he did this by saying: “I have entered the state of ihraam, which serves as one of the many beautiful demonstrations of his noble character because he ﷺ said this when he noticed al-Sa‘b’s face change to one of sadness when he ﷺ rejected al-Sa’b’s offering. The Messenger of Allah ﷺ made it clear to him that he did not refuse it for any other reason other than because he was in the state of ihraam and did not eat slaughtered game while in that sacred mode of being.
The Prophet’s ﷺrefusal to accept the offering of onager from al-Sa‘b ibn Jaththaamah (ra) does not contradict his acceptance when he (ﷺ)ate from the wild donkey which AbooQataadah (ra) hunted. This is because the difference between these two situations is that AbooQataadah did not hunt the donkey for the Prophet (ﷺ), rather AbooQataadah (ra) hunted it for himself. Then his companions ate with him, and the Prophet ﷺ ate from it. As opposed to al-Sa‘b ibn Jatht-haamah (ra) who hunted the donkey for the Prophet ﷺ. And for that reason, the Messenger of Allah ﷺ refused to accept his offering or eat from it; because the one in state of Ihraam should not hunt while they are in the state of Ihraam, nor eat from game that he hunted, which would be forbidden or permissible for him under normal circumstances.
This hadeeth urges the one who refuses to accept a gift and the like to clarify and offer a legitimate excuse to the one presenting the gift as a means to soothe their heart.
It illustrates the noble character of our beloved Prophet ﷺ, and his ﷺ beautiful conduct that he exhibited towards his Companions (ras).
It shows the permissibility of eating a wild donkey. And lastly, it explains that it is permissible for the pilgrims to eat from game which has been hunted, when the one who hunts it, is permitted to do so [i.e., not be in a state of ihraam];without the one in Ihraam helping him with anything..

1826

Narrated ‘Abdulllah ibn ‘Umar (ra): Allah's Messenger (ﷺ) said, "It is not sinful of a person in state of Ihraam to kill five kinds of animals."
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Commentary : Allah, The Mighty and Majestic, and His Messenger ﷺhave explained what is permissible for the person who is in the state of Ihraam to partake in, and what is prohibited to him. And all this has been transmitted to us by the noble and renowned Companions (ras).
In this hadeeth, The Prophet ﷺ states that there are five types of animals which are permissible for the one in Ihraam to kill in the Sanctuary of Makkah, and there is no sin, interdiction, or punishment for doing so. Although it is understood that the ruling which has been mentioned in this narration restricts it to five, it does not really let us know what that limitation encompasses, despite alluding to the number of animals which have been restricted. It is possible that the Prophet ﷺsaid it (i.e., the ruling itself) first, and afterwards indicated that only five take part in the legal ruling. These five types of animals have been mentioned in another narration reported in Saheeh al-Bukhaaree and Saheeh Muslim. And they are:
The crow, which is a black bird that is well known, and it pecks at the backs and eyes of camels, and steals people’s food.
The kite, which is a type of bird that snatches people’s food away.
The mouse, and what is intended here are house mice, which are vermin that cause damage, spread disease, and the like.
The scorpion, which is a small insect that has eight legs, and its eyes are on its back. It can sting and cause great pain, and some of its stings have proven fatal.
And the mordacious dog, which is any canine that frightens, wounds, and aggressively attacks people.

So, for these five types, there is no sin acquired by the person who is in the state of Ihraam if they were to kill them within the Sanctuary of Makkah, and permission has been given to kill them because they can bring harm or injury to the people.
He ﷺmentioned the rabid dog in order to warn the people of what harm it may cause to the body with regard to an encounter and struggle with the animal. The mordacious dog is any canine which frantically tears up its prey; and for this reason, a dog is called a kalb in Arabic - since in the Arabic language, the root letters k - l - b oftentimes connote the meaning of something or someone being ravenous, rabid, crazy, or frenzied, which are prominent characteristics of a rabid dog. And he ﷺ mentioned the scorpion in order to warn the people of what harm could happen to the body were it to be stung by it unexpectedly. Likewise, he ﷺ mentioned the kite and crow, which often lurk out in the open and clearly visible, as a means to warn others about the unanticipated damage or loss that could occur to one’s possessions. The Prophet ﷺ mentioned the mouse to warn against what damage and harm they cause to property, which oftentimes occurs out of sight. Or, it was todraw one’s attention to every type of animal which is closest to it in likeness, in order to serve as a warning against those kinds of animals that are above it with respect to harm or injury, while simultaneously indicating whatever creatures that may be similar to it. So, his wording concerning the kite and crow is also a warning against the falcon and the like. And for the mouse, it acts as an admonition against other vermin that causes harm. Similarly, for the scorpion, a warning against the snake. And lastly, for the rabid dog, a caution against predatory animals which are abovethem in severity and peril..

1830

Narrated ‘Abdullah (ra): While we were in the company of the Prophet (ﷺ) in a cave at Minaa, when the surah of “Wal-Mursalaat” was revealed, and he (ﷺ) recited it, and I heard and learned it directly from the Prophet’s (ﷺ) mouth while his (ﷺ) mouth was still moist, and his (ﷺ) saliva had not dried out. Suddenly, a snake sprang at us, and the Prophet (ﷺ) said (ordered us): "Kill it." We ran to kill it, but it escaped quickly. The Prophet (ﷺ) said, "It has escaped your evil and you too have escaped its evil."
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Commentary : Allah, The Mighty and Majestic, and His Messenger ﷺhave explained what is permissible for the pilgrim to partake in, and what is prohibited to him. And all this has been transmitted to us by the noble Companions (ras).
In this hadeeth, ‘Abdullah ibn Mas‘ood (ra) reports that they were with the Prophet ﷺin a cave near Minaa; which indicates that they were in the state of Ihraam. Minaa is a valley near the Sacred Precinct of Makkah that the pilgrims descend into, in order to remain there on the eighth day of Thooo al-Hijjah (i.e., the first day of Hajj) and throw their pebbles at the three pillars (the jamaraat) there on the three days after ‘Eid (i.e., the eleventh, twelfth, and thirteenth of Thoo al-Hijjah). And while Ibn Mas’ood was with him, the surah al-Mursalaat was revealed to the Prophet ﷺ. He (ra) related that he heard and learned it directly from the Prophet’s ﷺ mouth while his ﷺ mouth was still moist, and his ﷺ saliva had not dried out. This is a metaphor for how fast they learned immediately right after they heard him ﷺreciting, and without any delay or hesitation.
Suddenly, a snake descended upon them unexpectedly and sprang towards them. Thereupon, the Prophet ﷺurged them to kill it. In another narration transmitted in Saheeh Muslim, it is reported: “that the Messenger of Allah ﷺ ordered a person who has assumed Ihraam to kill a snake near Minaa.” This confirms that they were wearing the garments that are worn when one is in a state of Ihraam. Upon hearing the order of the Prophet ﷺ, they hastened towards it - in compliance with the Messenger of Allah’s ﷺ command - so that they could kill it. But they were not able to seize it, and the snake was able to escape. The Prophet ﷺsaid to them that it was shielded from your viciousness, as you had been safeguarded from its. That is to say that: Allah preserved it from you all, just as He preserved you all from it. And it was not harmed by you, just as you were not harmed by it.
In this moment, the Prophet ﷺwas amicable in his speech and had removed whatever came to their minds; because there is no doubt that when the Companions (ras) hastened towards the serpent, and it slipped past them; something came to their minds and blamed themselves, thinking: “How did we not notice it, then do what the Prophet ﷺhad commanded us?! Thereupon, he ﷺexplained to them that it was shielded from your viciousness, and you too have been safeguarded from its viciousness.
This hadeeth explains the time and place when surah al-Mursalaat was revealed.
It highlights the permissibility of the one in Ihraam removing anything which poses a harm to himself or those around him.
And lastly, it shows the permissibility of killing a snake in the Holy Sanctuary..

1831

Narrated ‘Aaishah (raa): Allah's Messenger (ﷺ) called the lizard afuwaysiq, but I did not hear him ordering it to be killed."
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Commentary : Islam commands us to be benevolent towards animals, and our religion has prohibited us from killing them in vain, or without some benefit. At the same time, however, it also protects the interests of the people from harm and damages.
In this hadeeth, the Mother of the Believers, ‘Aa’isha (raa), mentions that the Prophet ﷺcalled the desert gecko with a leprous complexion, a fuwaysiq. The desert gecko is a small, crawling reptile that looks similar to a crocodile that climbs up walls; and is known to the general public who speak Arabic as al-burs. The Arabic word, fuwaysiq, is the diminutive form for the Arabic word which connotes the meaning of: ‘a transgressor or immoral person’. It is an exaggerated diminution of something which is contemptible, censured, and noxious. The Prophet ﷺ has designated some creatures as ‘transgressors’ because they go out to people and bring detriment or harm to them, or to other animals; including forms of harm that cannot be avoided.
‘Aa’isha (raa) then reports that she never heard the Prophet ﷺorder for the desert gecko to be killed. There is no pretext for this however, as it is not necessary that just because she did not hear it, that it (i.e., the order) did not happen at all. Others have heard the order issued, as it has been transmitted in Saheeh al-Bukhaaree and Saheeh Muslim in the hadeeth narrated by Sa’d ibn Abee Waqqaas (ra), who relates that the Messenger of Allah ﷺ ordered for the geckos to be killed and called them noxious little creatures. So, it would have been killed both in regions outside the Sacred Precinct, as well as within the Sanctuary of Makkah.
This hadeeth shows the permissibility of killing harmful animals, even if it occurs within the Sanctuary of Makkah..

1834

Narrated Ibn ‘Abbaas (ra): On the Day of the Conquest of Makkah, the Prophet (ﷺ) said, "There is no more emigration (from Makkah), but Jihad and intentions, and whenever you are called for Jihad, you should go immediately. No doubt, Allah has made this place (Makkah) a sanctuary since the creation of the heavens and the earth and will remain a sanctuary till the Day of Resurrection as Allah has ordained its sanctity. Fighting was not permissible in it for anyone before me, and even for me it was allowed only for a portion of a day. So, it is a sanctuary with Allah's sanctity till the Day of Resurrection. Its thorns should not be uprooted, and its game should not be chased; and its luqatah (fallen things) should not be picked up except by one who would announce that publicly, and its vegetation (grass etc.) should not be cut." Al-`Abbaas said, "O Allah's Messenger (ﷺ)! Except theithkhir, (for it is used by their blacksmiths and for their domestic purposes)." So, the Prophet (ﷺ) said, "Except the ithkhir."
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Commentary : The emigration from Makkah to al-Madeenah was necessary for the believers at the beginning of Islam; it came as a victory for the religion, and as a form of protection for the Muslims. Hence, the Prophet ﷺemigrated, along with his Companions (ras).
In this hadeeth, ‘Abdullah ibn ‘Abbaas (ra) narrates that on the Day of the Conquest of Makkah - which occurred in the eighth year after Hijrah - the Prophet ﷺhad related that there is no more emigration from Makkah to al-Madeenah after the conquest; and that is because, in the beginning, the believers were ordered to flee from the persecution and abuse of the disbelievers; for fear that they would turn away from their religion and return to one of disbelief. As for after the conquest of Makkah and emergence of Islam, there was not a reason for them to return for an emigration, because the believers became secure in themselves, worshipping their Lord as He wills, when He wills, and wheresoever He wills. However, in reality, the rule for emigration remains for those who have embraced Islam in the abode of disbelief and cannot practice or believe in their religion openly and are able to leave from there. The Prophet ﷺthen said: “...Aside from combat and intentions.” That is to say: ‘...aside from: the possibility that you may have to repel the polytheists in battle, and an upright intention for the good; by which you may attain the virtues that are shared in the concept of the emigration that was required, so that you could separateyourself from the false group, that blackness does not increase over their hearts, and to uplift the Word of Allah and proclaim His religion.’ This sentence includes a prophecy from The Prophet ﷺproclaiming that Makkah will always remain an abode of Islam forever, because he ﷺnegated the emigration there after its conquest. This indicates the city of Makkah will not return to an abode of disbelief again since the religious emigration is always from a land of disbelief to an abode of Islam.
Then, The Messenger of Allah ﷺsaid: “...whenever you are called upon, you must take heed and go.” Meaning: ‘Whenever the leader summons you to a battle to fight the disbelievers, then take heed and set out with him.’
Afterwards, he ﷺstates that the venerable city of Makkah was made sacrosanct by Allah on the day He created the heavens and earth; and its sanctification is an ancient matter which came from a previous set of laws; and not from what the Prophet ﷺbrought forth nor is pertinent to his revelation. It is possible that the meaning is: rather, He created the land of Makkah at the time when He created Makkah sacred. This sanctity will continue until the Day of Resurrection and remain eternal thereafter. It is reported on the authority of ‘Abdullah ibn Zayd (ra) that the Prophet ﷺ said: “Verily, Ibraaheem (peace be upon him) declared that Makkah was sacred, and made supplication for its people.” [Saheeh al-Bukhaaree and Saheeh Muslim]. It is possible that there is a connection between these two hadeeths because its sanctity was established on the day that Allah, The Almighty, created the heavens and earth; then its sacredness was concealed and maintained as such until the time of Ibraaheem (peace be upon him). Then, He made it appear and made it known to others, not that He initiated its sanctity at that moment. Another possible interpretation is that the consecration was attributed to Ibraaheem (peace be upon him) in as much as he conveyed it, because The Lawgiver of every law and ruling is Allah, The Almighty; and His Prophets convey them. Moreover, just as they are attributed to Allah, The Almighty with respect to Him being the Lawgiver; it is attributed to the messengers because the laws are heard from them and are conveyed and made clear by their tongues.
The Prophet ﷺ then relates that fighting is not permissible within the Sacred Precinct for anyone before him ﷺ. Allah, The Mighty and Majestic had only designated that for him except that it was only for an hour of the day. Thereafter, the sanctity of Makkah returned just as it was. So it is, and always will be a holy place with Allah’s sanctity until the Day of Resurrection. There is a reason explaining this exception which has been narrated in Saheeh al-Bukhaaree and Saheeh Muslim, and that is due to: “some people from the Khuzaa‘ah tribe had killed a man from the tribe of Banee Layth during the Year of the Conquest of Makkah as an act of retaliation for someone they had killed. This incident was then reported to the Messenger of Allah (ﷺ). Thereupon, he (ﷺ)mounted his camel and delivered an address, saying: ‘Verily, Allah, The Mighty and Majestic held back the elephant from Makkah, and made His Messenger and believers prevail over them.” That is to say: ‘Allah prevented and safeguarded Makkah from the elephant of Abrahah al-Habashee who brought it along to destroy the Ka’bah. And He granted His Messenger, Muhammad, and His Companions (ras) the power to triumph over their dominion and overcome their people.’ Then, he ﷺ elaborated on the sanctity of this city further by saying: “its thorns shall not be severed”, i.e., ‘...shall not be cut.’ The mention of thorns is an indication that something else which does not cause harm is more likely, as this is something which specifically brings about harm. With that said, it is permissible to cut or uproot it, as seen by analogy when we compare it to the permissibility of killing the five noxious types of animals, all of which are pernicious in one form or another, in the Sanctuary of Makkah. In a narration transmitted in Saheeh al-Bukhaaree and Saheeh Muslim, a different wording in the hadeeth can be seen as follows: “..its shrubbery shall not be cut.” So, their branches may not be broken or cut.
“...and its game shall not be startled or caused to flee”, meaning, that its game shall not be driven away from its place or be bothered, and it is not permissible to hunt them.
“...and items which are lost and found (i.e., luqatah) may not be picked up by anyone, except by one who would announce it publicly.” So, one cannot use or acquire something which has been lost or left behind by somebody in Makkah as one can doat places other than Makkah; except by someone who announces it publicly and declares that he has it in his possession until its owner comes and retrieves it; and lastly, that the individual does not pick it up take it for the sake of ownership. The luqatah is something, such as lost money, which a person finds on the road and its owner is not known.
“...and its lush herbage shall be cut or removed.” Thus, its plants, its trees - whether they be old or young, nor the short, lush, and moist herbage should not be cut or uprooted.
Then, al-‘Abbaas, the narrator’s father (ras), urged that the Prophet ﷺto permit them to cultivate and use ithkhir, which is a broad-leaved herbaceous plant that belongs to the Poaceae couch grass family. It has a fragrant, lemony scent; and its flowers are used as an infusion in drinks, such as tea.
“..for it is utilized by their qayn.” The Arabic word: qayn, that is mentioned in this hadeeth means blacksmiths; and in the past, they used the ithkhir when kindling the fire. It was useful for them in burning it, without the need of using firewood, which is a scarce commodity in the desert. People also used it for roofing their homes, as well as their graves. The idea here being that the ithkhir was used for their homes during their life and death. Then, The Prophet ﷺresponded to him regarding that and permitted them to cultivate and use the blessed plant.
This hadeeth shows that Allah, The Almighty glorifies and venerates the honourable city of Makkah. And fighting therein is prohibited. And it shows that Makkah was conquered by force, not by peace..

1836

Narrated Ibn Buhaynah (ra): The Prophet (ﷺ), while in the state of Ihraam, was cupped at the middle of his head at Lahaa Jamal.
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Commentary : Allah, The Mighty and Majestic, and His Messenger ﷺhave explained what is permissible for the one who has assumed Ihraam to partake in, and what is prohibited to him. And all this have been transmitted to us by The Noble Companions (ras).
In this hadeeth, ‘Abdullah ibn Buhaynah (ra) reports that the Prophet ﷺgot himself cupped while he was dressed in the garments for the consecrated state one enters for Hajj or ‘Umrah. The cupping (i.e., hijaamah) was done at the middle of his ﷺnoble head. Cupping is one of the medical methods used in extracting bad blood from the body for treatment. The narrator’s statement: “at Lahaa Jamal” refers to a place along the route to Makkah and is about seven miles away from al-Madeenah.
This hadeeth highlights that the one in Ihraam is allowed to seek medical treatment from whatever disease or malady that may present itself in his body; with the hope that the permissible medicines and treatments will ward what is disliked or harmful from the body..

1837

Narrated Ibn ‘Abbaas (ra): The Prophet (ﷺ) marriedMaymoonah (raa) while he was in the state of Ihraam.
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Commentary : Allah, The Mighty and Majestic, and His Messenger ﷺhave explained what is permissible for the one who is in the state of Ihraam to partake in, and what is prohibited to him. And all this have been transmitted to us by the noble Companions (ras).
In this hadeeth, ‘Abdullah ibn ‘Abbaas (ra) narrates that the Prophet ﷺmarried The Mother of the Believers, Maymoonah bint al-Haarith al-Hilaaliyyah (raa) while he ﷺwas in the state of Ihraam for ‘Umrah. This exemplifiesthe permissibility of marrying while in a state of Ihraam, whereas it has been proven by other reports that the Prophet ﷺforbade marriage while one being in a state of Ihraam. One of which has been transmitted in Saheeh Muslim, in a report narrated by ‘Uthmaan ibn ‘Affaan (ra) who states that the Prophet ﷺ said: “The one who is in the state of Ihraam may not marry, nor offer someone in marriage, nor seek a betrothal.” Also, Maymoonah (raa) herself had narrated that the Prophet ﷺ married her when it was permissible to do so, as transmitted in Saheeh Muslim. It has been said that: Maymoonah (raa) was more knowledgeable over the matter than anyone else and had reported on her status and how the matter was dealt with regarding that contract. For that reason, it is more befitting to accept her hadeeth more than the hadeeth of Ibn ‘Abbaas (ra); since she was the most knowledgeable about her status and that of the Prophet ﷺ, especially when we consider that she mentioned the location of where the contract and marriage had occurred.
It was said that the hadeeth of Ibn ‘Abbaas may be understood as saying that the Prophet ﷺmarried her (raa) within the sanctuary of Makkah or during a sacred month, which is permissible to do so. The Arabic word that often refers to the one who is within the sanctuary of Makkah or in any of the sacred months is the word: muhrim, even if the person is not in a state of Ihraam. This term is a common and well-known aspect of the language. And others offered different interpretations. .

1838

Narrated ‘Abdullah ibn ‘Umar (ra): A man stood up and asked, "O Allah's Messenger! What clothes may be worn in the state of Ihraam?" The Prophet (ﷺ) replied, "Do not wear long flowing shirts or trousers, or turbans, or a hooded cloak; but if somebody has no shoes, he can wear leather stockings provided they are cut short off the ankles, and also, do not wear anything perfumed with al-wars or saffron, and the woman in the state of Ihraam may not ear niqaab, or wear gloves."
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Commentary : Allah The Mighty and Majestic, and His Messenger (ﷺ) have clarified what is permissible for the pilgrim to partake in, and what is prohibited to him. And all this has been transmitted to us by the noble Companions (ras).

In this hadeeth, ‘Abdullah ibn ‘Umar (ra) mentions that a man came to the Prophet (ﷺ)and asked him what garments should be worn while one is in the consecrated state (i.e., Ihraam) for Hajj or ‘Umrah. The Prophet (ﷺ)responded to him by mentioning which types of clothes are impermissible to be worn, because the items that are forbidden is limited, so they can be clarified well enough. As for things that are permissible in the state of Ihraam, they are more numerous than those that are restricted. For that reason, the Prophet ﷺdid not list or make a reference to that which is impermissible during the state of Ihraam when mentioning what is prohibited. It is as if he ﷺwanted to say to him, just avoid these things, and feel free to wear anything else.

The Messenger of Allah ﷺmentioned what was prohibited and began by saying: “Do not wear the long flowing shirt (i.e., qamees)” which is a garment that is tailor-made to go over the body and has sleeves. It is put on from above, so it goes over the two arms, and covers the body and private areas.

As for the trouser, it is a piece of clothing which mostly covers what is between the naval to the two knees. It surrounds each one of the legs separately and is worn on from the bottom part of the body, in which the feet enter first, and covers the private areas, and the surrounding area above it a bit.

The turban is a long piece of cloth that is wrapped around the head. As for the hooded cloak, in English, it is also known as a burnoose. It is a garment that surrounds the head and body. The Arabic term, burnos, that is used in this hadeeth is often used to refer to any type of garment to which a hood is attached to it.

The pilgrim also should not wear khuffs, which is worn over the feet as a covering, is made out of leather (these are most commonly known as leather socks) and differs from a pair of leather sandals (i.e., na’l) - as these do not cover the feet, nor the upper side of them. The Messenger of Allah ﷺsaid: “...except the one who does not own any sandals. He may wear the leather socks, on condition that he cuts them below the ankles.” With that said, if one wants to wear the khuffs - provided that he does not own a pair of sandals - then he must cut them so that they are lower than the point of the ankles; in order to bring them closer in appearance to sandals. For clarification, the ankle point being addressed here is where the protruding bones occur at the connection point between the lower leg and foot. These afore-mentioned things are prohibitions which are pertinent to men, and not women.

The Prophet ﷺthen added: “Do not wear anything which has been touched or perfumed by saffron or al-wars.” Saffron are pleasant-smelling plants which were used as a perfume, and dye in previous times. As for al-wars, they are yellowish, sweet-smelling plants from Yemen that possess a substance which is used to dye clothes. This prohibition is applicable to both men and women.

He ﷺthen said: “...and the woman who is in the consecrated state for pilgrimage shall not veil her face, nor wear gloves.” The niqaab is a veil which drops down over the face, or under the eyes, so that the woman may cover her face and open her eyes to the point that she can see. The gloves being discussed here refer to anything that women would wear on their hands, and covers the fingers, palms, and forearms.

What is meant here is that it is prohibited for women in Ihraam to wear a niqaab and gloves. As for anything other than the niqaab and gloves, which cover the face and hands, such as the khimaar (i.e., a veil that is worn by women that covers the whole face, including the eyes) and the like. A woman may cover her face and hands with khimaar in the presence of non-mahram men, regardless of whether they are near or opposite of them; as narrated by Al-Haakim in his work, al-Mustadrak, on the authority of ‘Asmaa’ bint Abee Bakr (raa) who relates that she used to cover her face while in a consecrated state for pilgrimage. The text in this hadeeth specifically forbids a woman from wearing a face veil or gloves, not from the act of covering the face and hands itself.

One benefit that we can conclude from this hadeeth is that it highlights that we should try in earnest to offer more information than that which is requested by the inquirer, so it serves his best benefit..

1839

Narrated by Ibn ‘Abbaas (ra): A man was crushed to death by his she-camel and was brought to Allah's Messenger (ﷺ) who said, "Give him a bath and shroud him, but do not cover his head, and do not bring any perfume near to him, as he will be resurrected reciting Talbiyah."
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Commentary : The Day of Resurrection is the day of recompense for one’s deeds and intentions in this worldly abode, and the reward for them will equate to the deed. Allah, The Almighty, will resurrect every human in accordance with the belief or deeds they had when he died, and He will recompense them for it respectively.

In this hadeeth, ‘Abdullah ibn ‘Abbaas (ra) reports that a man on pilgrimage was crushed by his she-camel. That is to say that his neck was broken after he fell from on top of his mount. This occurred on the Day of ‘Arafah, on the Farewell Pilgrimage in the tenth year after Hijrah, as has been transmitted in a narration found in both Saheeh al-Bukhaaree and Saheeh Muslim. So, they brought him to the Prophet ﷺto ask him how to wash and shroud him. The Prophet ﷺ told them to wash and shroud him, which is a matter that all of the deceased have in common. Then, he ﷺmade special mention of two legal rulings which differ from the rest that are applicable to the rest of the deceased Muslims; and these exceptions are: that they do not cover his head, and that they do not place any perfume on him.

Then, the Prophet ﷺexplained that he will be resurrected on the Day of Resurrection as a pilgrim reciting the Talbiyah; i.e., that he will be raising his voice and reciting “LabbaykAllahummaLabbayk!” - “Here I am, O Lord, Here I am! - ; this is because the person will be resurrected as he was at death, the consecrated state of pilgrimage (i.e., ihraam) he was in prior did not cease at his death. As such, this is the legal ruling for every pilgrim who dies while in a state of Ihraam.

One benefit that we can derive from this hadeeth is that we should not adorn perfume or cover the heads of those who are in the state of Ihraam; as well as for those who have died while in a state of Ihraam..

1840

Narrated ‘Abdullah ibn Hunayn: `Abdullah ibn Al-Abbaas and Al-Miswar ibn Makhramah differed at Al-Abwaa; Ibn `Abbaas said that a person who is in state of Ihraam is allowed to wash his head; while Al-Miswar maintained that he should not do so. `Abdullah bin `Abbaas (ra) sent me to Aboo Ayyoob Al-Ansaaree (ra) and I found him bathing between the two wooden posts (of the well) and was screened with a sheet of cloth. I greeted him and he asked who I was. I replied, "I am `Abdullah bin Hunayn and I have been sent to you by Ibn `Abbaas to ask you how Allah's Messenger (ﷺ) used to wash his head while in the state of Ihraam." Aboo Ayyoob Al-Ansaaree caught hold of the sheet of cloth and lowered it till his head appeared before me, and then told somebody to pour water on his head. He poured water on his head, and then rubbed his head with his hands by bringing them from back to front and from front to back and said, "I saw the Prophet (ﷺ) doing like this."
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Commentary : The Companions (ras) sometimes differed on some issues, however, they used to treat one another with respect when they disagreed over matters as the Prophet ﷺtaught them.

In this hadeeth, the Taabi’ee (i.e. one who comes from the generation after the Companions) ‘Abdullah ibn Hunayn reports that a disagreement arose between two renowned Companions - and two being regarded are: ‘Abdullah ibn ‘Abbaas and al-Miswar ibn Makhramah (ras) - on the permissibility of the ones in Ihraam washing their head while they were camped at al-Abwaa’, which is a region between Makkah and al-Madeenah, and is situated about 250 kms southwest of al-Madeenah, and it is the site where the Prophet’s ﷺmother is buried.

Ibn ‘Abbaas (ra) was of the opinion that it is permissible for a person in Ihraam to wash his head during Hajj or ‘Umrah. As for al-Miswar (ra), he was of the opinion that it was not, so they both elected to seek out Aboo Ayyoob al-Ansaaree (ra)for his counsel on the issue. They sent ‘Abdullah ibn Hunayn to him. He found him bathing between two posts; that is to say: between two posts of a well which has been built and encased on all of its sides, on which a beam was placed between the two posts and had a wheel pulley affixed to it.

Aboo Ayoob (ra) was concealed by a garment of some sort while he was bathing. ‘Abdullah greeted him, introduced himself, and asked him how the Messenger of Allah ﷺwashed his head while in the consecrated state for Ihraam. It is possible that the reason he asked him about the manner in which he ﷺ did it, and not whether he did it or not, is that he saw Aboo Ayoob taking a bath while he was in a state of Ihraam; therefore, he understood that it was permissible. However, he desired nothing more than to return with another benefit; hence, he asked Aboo Ayoob (raa) about how he ﷺ washed up. Aboo Ayoob (ra) answered his question by demonstrating the answer through his actions - which is more impactful than words - so, he placed his hand over the garment that he was screening himself with and brought it down and lowered it until his head appeared. Then, he requested someone to pour water over it, and said: “Pour it” to the person nearby. So, the individual poured the water over his head. Then, he moved both of his hands from the front, and turned them around in reverse over his head. That is to say, he moved both hands from the front of his head to the back, and then went back with them another time towards the front of his head. Then, he told ‘Abdullah ibn Hunayn that he saw the Prophet ﷺwash his head in this manner.

There is no doubt that for the one in Ihraam who had a night emission, it is incumbent upon him to perform a ghusl, which is a full body purification completed by washing over their entire body. However, it seemed that al-Miswar's (ra) dispute was perhaps because he considered concealing the head near water tantamount to covering the head with garments and the like, which is impermissible for the one in a state of Ihraam. Or, he may have feared that when the one in Ihraam washed his head that some hair would fall out; and the one who is in the consecrated state of Ihraam is prohibited from removing his hair. In any case, Aboo Ayoob (ra) explained the method of how the Prophet ﷺ washed his head while in a state of Ihraam, which is the observed Sunnah of the Messenger of Allah ﷺ.

Two benefits we can derive from this hadeeth is that it shows how the Companions (ras) returned to the evidence as testified in the Sunnah and left their own opinions and independent legal judgements over the matter. And that when the Companions (ras) disagreed over an issue, their evidence was not something that one of them said or contrived of if it was not supported with evidence which from the Quran or the Sunnah of the Prophet ﷺ..

1841

Narrated Ibn ‘Abbaas (ra): I heard the Prophet (ﷺ) delivering a sermon at `Arafaat saying, " Whoever cannot find a pair of sandals (i.e., na‘l), then let him wear khuffs, and whoever cannot find an Izaar, let him wear some trousers."
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Commentary : Allah, The Mighty and Majestic, and His Messenger ﷺhave explained what is permissible for the pilgrim to partake in, and what is prohibited to him. All this has been transmitted to us by the Companions (ras).

In this hadeeth, ‘Abdullah ibn ‘Abbaas (ra) reports that he heard the Prophet ﷺdelivering a sermon at ‘Arafah during the Farewell Pilgrimage in the tenth year after Hijrah. ‘Arafah is a mountain and site where the pilgrims stay on the ninth day of Thoo al-Hijjah, and is approximately 23 kms east of Makkah, and outside its Sacred Precinct.

During his sermon, he ﷺsaid: “Whoever cannot find a pair of sandals (i.e., na‘l), then let him wear khuffs.” The sandal is what is worn on the foot when walking, and every part of the foot is protected from the ground and does not cover the foot for the most part. The khuff is what is worn over the foot, and is made out of a soft, thin leather, and are most commonly known as leather socks in English. They cover the ankles and more. The person in Ihraam may wear it after he cuts them below the ankles - for clarification, the ankle point being addressed here is where the protruding bones occur at the connection point between the lower leg and foot- as what has been transmitted in a narration reported by Ibn ‘Umar (ra) in Saheeh al-Bukhaaree and Saheeh Muslim.

The Prophet ﷺsaid: “And whoever cannot find an izaar, let him wear some trousers.” The izaar is a piece of cloth which is tightened around the waist and covers what is between the navel and knees. And trousers are a medium sized garment which mostly covers what is between the navel and knees. It surrounds each one of the legs separately and is worn on from the bottom part of the body, in which the feet enter first, and covers the private areas, and the surrounding area above it a bit. The Prophet ﷺ permitted the wearing of trousers for those who cannot find an izaar to wear. But, if he comes across an izaar or sandals, then it is not permissible for him to wear them.

One benefit that we can conclude from this hadeeth is learning that Islam grants ease and removes difficulties for those who are legally accountable for their actions..

1844

Narrated Al-Baraa (ra): The Prophet (ﷺ) assumedIhraam for ‘Umrah in the month of Thoo al-Qa'dah but the people of Makkah refused to admit him into Makkah till he agreed on the condition that he would not bring into Makkah any arms but sheathed.
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Commentary : The Hajj and ‘Umrah are some of the greatest acts of worship for which the Messenger of Allah ﷺwas keen on, and there were many times in which he ﷺ performed ‘Umrah.

In this hadeeth, al-Baraa’ ibn ‘Aazib (ra) reports that the Prophet ﷺhad left to perform ‘Umrah in the month of Thoo al-Qa‘dah in the year of al-Hudaybiyah, which is the truce pact that occurred in the sixth year after Hijrah; when the polytheists denied the Messenger of Allah ﷺ and Muslims the ability to leave from there and enter Makkah to perform the ‘Umrah. The Prophet ﷺmade an agreement with them to allow him to return for ‘Umrah the following year. The Prophet’s concord with them mandated that he could enter the city to perform ‘Umrah the next year without carrying arms, and that they only enter with their swords sheathed in their scabbards as a sign for peace; due to them entering a treaty. This has been called the Made Up ‘Umrah and the ‘Umrah of the Judgment because he ﷺforced Quraysh to accept the terms of the treaty that was signed there, and not because it had been performed as a make-up for the ‘Umrah which was prevented in the previous year.

This hadeeth shows that it is permissible for the one in Ihraam to carry arms when necessary..

1160

Mu‘ādhah al-‘Adawiyyah reported: I asked ‘Ā’ishah, the wife of the Prophet (may Allah's peace and blessings be upon him): “Did the Messenger of Allah (may Allah's peace and blessings be upon him) used to fast three days of each month?" She said: 'Yes.' I said to her: "Which days of the month did he use to fast?" She said: "It did not matter to him which days of the month he fasted.".

Commentary : People would ask the Prophet's wives about his custom regarding matters unclear to them or those they liked to learn about.
In this Hadīth, the Tābi‘i Mu‘ādhah al-‘Adawiyyah informs that she asked ‘Ā’ishah, the Mother of the Believers, (may Allah be pleased with her): "Did the Messenger of Allah (may Allah's peace and blessings be upon him) use to fast three days of each month?" The Prophet (may Allah's peace and blessings be upon him) urged the observance of fasting for three days every month, as narrated in the Two Sahīh Collections. In response to her, ‘Ā’ishah (may Allah be pleased with her) said: 'Yes', he used to fast them, and this was the minimum he would fast in a month. Then, Mu‘ādhah al-‘Adawiyyah asked for the specification of these days; whether they were at the start, middle, or end of the month, and whether they were successive or separated? ‘Ā’ishah (may Allah be pleased with her) told her that the Prophet (may Allah's peace and blessings be upon him) did not care about fixing these days; rather, she would find him fasting at the start of the month and at its middle and at its end. It was said: He (may Allah's peace and blessings be upon him) probably did not observe three specific days in a persistent manner, lest it might be thought they were specified.
In a Hadīth narrated by Abu Dāwūd, ‘Abdullāh ibn Mas‘ūd (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) used to fast - meaning at the Ghurrah of each month - three days, i.e., the start of the month. The Ghurrah of something is its beginning. It was also said: He meant the white days in the middle of the month during which the moon becomes full, namely the 13th, 14th, and 15th days. This is because Ghurrah also refers to whiteness. So, the Companion ‘Abdullāh ibn Mas‘ūd, who reported the Hadīth, probably mentioned the usual practice based on his knowledge of the Prophet's conditions and that he used to fast these days. Also, ‘Ā’ishah (may Allah be pleased with her), as narrated in the Two Sahīh Collections, reported that the Prophet (may Allah's peace and blessings be upon him) would fast so often outside Ramadan until it was said: He does not cease fasting. And he would refrain from fasting until it was said: He does not fast. Nonetheless, he used to fast on certain days, like the days at the start of the month and its middle, as well as on Mondays and Thursdays.
The bottom line is that there were numerous conditions for the Prophet (may Allah's peace and blessings be upon him) regarding fasting. Every Companion reported what he knew about the Prophet (may Allah's peace and blessings be upon him), or what he saw, or what was suitable in a certain situation; all the reports about the Prophet's fasting are authentic, which falls under permissibility and flexibility for those who want to fast as they wish while being keen to adhere to the Prophet's Sunnah and keep away from the days in which fasting is prohibited.
In the Hadīth: Demonstrating the practice of the Prophet (may Allah's peace and blessings be upon him) as he used to fast often and diligently.

1162

Abu Qatādah al-Ansāri (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) was asked about his fasting. He said: . The Messenger of Allah (may Allah's peace and blessings be upon him) got angry. Thereupon, ‘Umar (may Allah be pleased with him) said: "We are pleased with Allah as a Lord, with Islam as a religion, with Muhammad as a Messenger, and with our pledge of allegiance as a pledge of allegiance." He said: He was asked about fasting of Ad-Dahr (all days), and he said: May he not fast or break his fast, or he has not fasted or broken his fast. He said: He was asked about fasting for two days and not fasting for one day, and he said: Who could bear that?! He said: He was asked about fasting one day and not fasting for two days, and he said: I wish that Allah had given us the strength for that. He said: He was asked about fasting one day and not fasting for one day, and he said: That is the fasting of my brother David (Dāwūd) (peace be upon him). He said: He was asked about fasting on Monday, and he said: That is the day on which I was born and the day on which I was sent (as a Prophet), or the revelation was sent down to me on that day. He said: And he said: Fasting three days every month and from Ramadan to the next Ramadan is (equivalent to) the fasting of Ad-Dahr (all days). He said: He was asked about fasting on the day of ‘Arafah, and he said: It expiates the past year and the coming one. He said: He was asked about fasting on the day of ‘Āshūrā’, and he said: It expiates the past year..

Commentary : The Prophet (may Allah's peace and blessings be upon him) liked that a Muslim should perform the deeds he can bear and do regularly. People used to ask about his guidance (may Allah's peace and blessings be upon him) regarding matters confusing and unclear to them, or about things they would like to know, so that they could follow his example and attain success.
In this Hadīth, Abu Qatādah al-Ansāri (may Allah be pleased with him) relates that the Messenger of Allah (may Allah's peace and blessings be upon him) was asked about his fasting, meaning: the fasting of the Messenger of Allah (may Allah's peace and blessings be upon him). In the version by Ahmed, it is mentioned that the questioner was a Bedouin, an Arab living in the desert. He (may Allah's peace and blessings be upon him) got angry and the effect of anger became manifest on his face, due to this man's statement and question. He probably got angry because he disliked the question, as he would need to answer it and feared that his answer would lead to some evil, namely that the questioner might think it to be obligatory or too little, or he might restrict himself to it while his condition allowed for more than that. As for the Prophet (may Allah's peace and blessings be upon him), he restricted himself to it due to his preoccupation with the interests and rights of Muslims, and the rights of his wives and guests and those who came to him, lest his example might be followed by anyone, and this would cause harm to some people. The questioner should have said: How much should I fast? Or: How should I fast? Thus, he would pose the question regarding himself, to which he would give him an answer based on his condition, as he gave answers to others on the basis of their respective conditions. Moreover, the Prophet's fasting did not follow one pattern. Rather, it would differ with the difference of conditions. He would sometimes fast often and at other times less often, and a situation like that makes it hard to answer the question.
When ‘Umar (may Allah be pleased with him) noticed the Prophet's anger, he - out of politeness and respect towards the Prophet (may Allah's peace and blessings be upon him) and as an apology and appeasement to him, and out of pity towards the questioner - said: "We are pleased with Allah as a Lord, with Islam as a religion, with Muhammad as a Messenger," i.e., we are pleased with His planning and predestination for us, and we have taken Him as our God and Deity, apart from anyone else. And we are pleased with Islam as a religion, as we have chosen it from among all religions and entered it being content and submissive, and we did not seek a religion other than Islam. And we are pleased with Muhammad (may Allah's peace and blessings be upon him) as a Messenger. We are pleased with all he brought from Allah Almighty and accepted that with submission and delight, and we believed what he said, obeyed his commands, and shunned his prohibitions, and we loved, followed, and supported him.
"and with our pledge of allegiance as a pledge of allegiance," which refers to the pledge of allegiance over Hijrah and Jihad. This shows complete faith and submission to Allah and to His Messenger and religion.
When the Prophet's anger subsided, ‘Umar asked him - as related in another version by Muslim - in a more accurate and rational manner that was closer to the truth. He posed his question in a general way that would benefit all people. He asked him about fasting for all days, which is the fasting for all the days of the year consecutively, and about the state of he who observes such fasts, as to whether it is commendable or dispraised. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "May he not fast or break his fast;" or he said: "He has not fasted or broken his fast." The meaning: He does not struggle against the severity of hunger and thirst because he gets used to fasting and so it becomes easier for him, and he does not need the patience over the effort upon which the reward is conditional. Hence, he becomes like one who did not fast. And since he does not gain the comfort and pleasure felt by those who break their fast, it is as if he did not break his fast. It was said: This means supplication against him, by way of deterring him. It may also be an informative statement, meaning that it is as if this person did not break the fast because he ate nothing, and he did not observe the fast because his fast was not prescribed by the Lawgiver.
Then, he asked him about a person fasting for two days and not fasting for one day. Thus, the days he fasts are double the days he does not fast, which makes this act of worship more common than the usual way of life. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "Who could bear that?!", i.e., who can do that being able to continue fasting while discharging his other duties of the day?! He seemed to have disliked it, for it mostly goes beyond people's capacity, and so it is not encouraged by an easy and tolerant religion. It was said: It indicates that the reason for prohibition is weakness, which means: If anyone can bear it, there is nothing wrong with that.
Then, he asked him about a person fasting one day and not fasting for two days. Thus, the days he does not fast are double the days he fasts, and he continues to do that for all his life. The Prophet (may Allah's peace and blessings be upon him) replied to him, saying: I wish that Allah had given us the strength for that. He seemed to have approved of this type of fasting and hoped to observe it. It was said: That his wish pertains to others in his Ummah, for the Prophet (may Allah's peace and blessings be upon him) would bear it and more than that, and it is authentically reported that he (may Allah's peace and blessings be upon him) used to observe continuous fasts. It was said: This means that because of his preoccupation with his wives, guests, activities, and people, the Messenger of Allah (may Allah's peace and blessings be upon him) did not observe this amount of fasting on a continuous basis. This is not because of his weakness to bear fasting, or his lack of patience over abstinence from eating for this period.
Then, he asked him about a person who fasts one day and does not fast for one day, and who takes that as a habit. In response, the Prophet (may Allah's peace and blessings be upon him) said: "That is the fasting of my brother David (Dāwūd) (peace be upon him)." This indirectly indicates that the Messenger of Allah (may Allah's peace and blessings be upon him) encouraged this fasting, for it is very moderate and it takes the two aspects of worship and habit into the best consideration, and it is one of the most beloved fasts to Allah Almighty, as related in the Two Sahīh Collections. This is because it is not ongoing fasting nor ongoing abandonment of fasting.
Then, he asked him about the reason behind fasting on Monday. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "That is the day on which I was born and a day on which I was commissioned (as a Prophet)," i.e., the day of the beginning of my prophethood; so, it is the day most worthy of being fasted. Or he said: "the revelation was sent down to me therein;" the revelation began to come down on it.
Then, the Prophet (may Allah's peace and blessings be upon him) said that fasting three days every month - which applies to specification, like the fasting of the white days: the 13th, 14th, and 15th days; or to generality, like fasting three days at the beginning of the month, its middle, or at its end, successively or sporadically - and the fasting of Ramadan every year is equivalent to the fasting of all days. That is, Allah, out of His grace and generosity, multiplies the reward for every act of goodness and worship, involving words or deeds, tenfold. So, a good deed is multiplied to ten similar good deeds. Likewise, the fasting of one day is recorded as fasting of ten days. Accordingly, if a person fasts three days, it is as if he fasts thirty days, which is a whole month. Thus, by fasting three days every month, it is as if he fasts the entire year, in addition to the obligatory fasting in the month of Ramadan.
And he asked him about fasting on the day of ‘Arafah. In response, the Prophet (may Allah's peace and blessings be upon him) said that whoever fasts it, Allah forgives for him the sins of two years: the past year and the coming year. This fasting is to be observed by non-pilgrims, for it is disliked for a pilgrim to fast on the day of ‘Arafah. This is because fasting on this day will make the pilgrim too weak to stand and supplicate. As for non-pilgrims, they are addressed by this Hadīth to the relevant merit and attainment of rewards from Allah Almighty. The day of ‘Arafah is the ninth day of Dhul-Hijjah. It was called as such because it comprises one of the pillars of Hajj, namely standing at ‘Arafah in Makkah.
Then, he asked him about the fasting of the day of ‘Āshūrā’, which is the tenth day of the month of Muharram. This is the day in which Allah saved Moses (peace be upon him) and his people from Pharaoh. So, Moses fasted it in gratitude to Allah for His favor in destroying the oppressors. In response, he (may Allah's peace and blessings be upon him) said that Allah forgives by fasting this day the sins of the past year.
This expiation includes minor sins, not the major ones. As for major sins, they can only be expiated by repentance or mercy from Allah, or it is hoped the major sins will be alleviated. It was said: The expiation for the coming year is that He will preserve him from committing sins in it. It was also said: that He will give him an amount of mercy and reward that expiates for the past year and the next one if it comes and he commits sins therein.
These questions by ‘Umar (may Allah be pleased with him) point to his proper understanding. He first calmed the anger of the Prophet (may Allah's peace and blessings be upon him) and then asked him about certain types of fasting that comprise all that a Muslim can observe, and he knew their rulings, while demonstrating which of them are valid and which are not and pointing out the merit of some of them. Meanwhile, he taught us all of that. So, whoever wishes can observe the valid fast and choose what is more suitable for himself and his ability.
The Hadīth points out the merit of fasting on Monday.
It also points out the merit of fasting on the day of ‘Āshūrā’.
It also shows the merit of fasting on the day of ‘Arafah.
And it demonstrates the merit of fasting during the month of Ramadan.
The Hadīth points out that Allah is Kind to His servants, and He facilitates things for them and removes hardships and restrictions from them.
The Hadīth prohibits fasting for all days.
And it forbids overburdening oneself in worship with things beyond one's capacity..

1163

Abu Hurayrah (may Allah be pleased with him) reported in a Marfū‘ Hadīth: He [i.e., the Prophet (may Allah's peace and blessings be upon him)] was asked: "Which prayer is the most excellent after the obligatory prayer? And which fasting is the most excellent after the month of Ramadan?" He said: "The most excellent prayer after the obligatory prayer is prayer in the middle of the night, and the most excellent fasting after the month of Ramadan is fasting Allah's month of Al-Muharram.".

Commentary : Prayer and fasting are among the pillars of Islam. Allah determined the obligatory prayer as five prayers during the day and night and determined the obligatory fasting as the fasting of the month of Ramadan. But, if anyone wants to perform these two forms of worship on a voluntary basis, the Prophet (may Allah's peace and blessings be upon him) specified its meritorious times during which the servant obtains the best reward.
In this Hadīth, Abu Hurayrah (may Allah be pleased with him) relates that the Prophet (may Allah's peace and blessings be upon him) was asked about the best times and conditions for offering prayer and observing fast voluntarily. So, someone asked him: What are the best prayers after performing the five obligatory prayers, which must be offered? These are the best forms of worship whereby a servant can seek closeness to Allah Almighty before thinking about supererogatory and additional worship, in case he wants to offer that voluntarily. In a clarifying and demonstrating reply, the Prophet (may Allah's peace and blessings be upon him) said: "The most excellent prayer after the obligatory prayer is prayer in the middle of the night." This is because prayer during the night is more likely to be free from Riyā’ (show-off) and closer to sincerity, and the praying person can offer it in a focused and carefree manner away from daytime preoccupations. Plus, this is more helpful in remembering the Qur’an and not forgetting some of the verses. The middle of the night means: the last third of the night.
And he was asked about the most excellent fasting after the obligatory fasting of Ramadan, and he replied that the most excellent fasting after the month of Ramadan is fasting Allah's month of Al-Muharram, which is one of the sacred months within which Allah prohibited fighting. The month is attributed to Allah by way of extolment. It is the first month in the Hijri calendar, which is a reason for him to start it with the doing of good and receive it with worship. This is one of the best deeds, just as the first part of the day is received with Dhikr. So, it is hoped that this expiates for the rest of the year, akin to the merit of Dhikr in the early part of the day. It is also probable that since fighting was prohibited during Muharram, seizing its time for fasting was a good opportunity because the times during which fighting is permissible may entail that the believer does not fast, for fasting causes weakness.
The Hadīth points out the merit of prayer in the middle of the night.
It demonstrates the merit of fasting during the month of Muharram.
It also indicates that supererogatory and voluntary worship can be offered after performing the obligations..

1164

Abu Ayyūb al-Ansāri (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "If anyone fasts Ramadan and then follows it with six days in Shawwāl, it will be like a perpetual fast.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) used to fast some days every month on a voluntary basis, and he urged his Companions to do the same. He also urged the fasting of some days within the months of the year, given their abundant reward.
In this Hadīth, he directed the Muslims to fast six days in Shawwāl, after Ramadan, and pointed out that if anyone fasts the entire Ramadan and then fasts six days in Shawwāl, successive or sporadic - for fasting them successively or sporadically falls under the adherence to the Sunnah - he will obtain a reward equivalent to fasting the entire year. This stems from the great bounty of Allah towards His Muslim servants, as He multiplies the reward for them. This is explained by the verse that reads: {Whoever comes with a good deed will be rewarded tenfold.} [Surat al-An‘ām: 160] The month of Ramadan is equivalent to ten months, and fasting six days after Eid al-Fitr completes the year.
The Hadīth points out the merit of fasting six days in the month of Shawwāl..

1166

Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "I was shown Laylat al-Qadr, and then some members of my family woke me up, and I was caused to forget it. So, seek it in the remaining ten days." [And in a version]: I forgot it..

Commentary : Laylat al-Qadr is a great night whose status Allah points out in Surat al-Qadr. In this night the Qur’an was revealed; worship in it is better than worship in a thousand months; the angels descend in it with the permission of Allah; and it contains safety, security, and peace. It is known to occur, but its time is unknown. Several versions are reported from the Prophet (may Allah's peace and blessings be upon him) regarding the specification of Laylat al-Qadr. This Hadīth is one of those versions, and in it the Prophet (may Allah's peace and blessings be upon him) said: "I was shown Laylat al-Qadr," i.e., I was made aware of the specification of Laylat al-Qadr and on which night it occurs, but "some members of my family woke me up." This indicates that the Prophet's sighting of it was in a dream. However, his dreams (may Allah's peace and blessings be upon him) and the dreams of the prophets (peace be upon them) were divine revelations. This does not denote that he did not learn about it during wakefulness. As the Prophet (may Allah's peace and blessings be upon him) was caused to forget it, he said: "So, seek it in the remaining ten days," i.e., try to find it in the remaining ten days, which are the last ten days of the month of Ramadan as a whole. Other versions in the Two Sahīh Collections state that it occurs on odd-numbered days within the last ten days of Ramadan. The Prophet's statement: "seek it" denotes encouragement to try to find it. This should be done by engaging in worship, supplication, and pious acts.
This Hadīth mentions that the reason behind the Prophet (may Allah's peace and blessings be upon him) forgetting Laylat al-Qadr was that some members of his household awakened him. And it is mentioned in a Hadīth in the Sahīh Al-Bukhāri Collection, reported by ‘Ubādah ibn as-Sāmit (may Allah be pleased with him), that the reason behind that was a dispute and conflict between two men. And also in a Hadīth in the Sahīh Muslim Collection, reported by Abu Sa‘īd al-Khudri (may Allah be pleased with him), with the wording: "There came two men contending with each other and along with them was the devil." To reconcile these two Hadīths, this may either be taken to denote plurality; thus, the vision in the Hadīth of Abu Hurayrah (may Allah be pleased with him) was a dream. The forgetfulness happened because of awakening, and the vision in the Hadīth reported by others happened during wakefulness, while the forgetfulness occurred because of the mentioned dispute. Or it may be taken to suggest the occurring of the two stories, in which case the forgetfulness happened twice for two reasons. Or this may probably mean: Some members of my family awakened me, and I heard the dispute between the two men and got up to mediate between them. So, I was caused to forget it, due to my preoccupation with the two men.
The Hadīth indicates that the Prophet (may Allah's peace and blessings be upon him) was subject to forgetfulness, in what Allah willed.
It points out that Laylat al-Qadr lies in the last ten days of Ramadan.
It urges us to seek Laylat al-Qadr..

1168

‘Abdullāh ibn ’Unays reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "I was shown Laylat al-Qadr and then I was caused to forget it. I saw myself prostrating in water and mud on its morning." He said: We had rain during the twenty-third night. So, the Messenger of Allah (may Allah's peace and blessings be upon him) led us in prayer and left, and indeed the trace of water and mud was on his forehead and nose. He said: ‘Abdullāh ibn ’Unays used to say: The twenty-third..

Commentary : There is no doubt that the greatest month in the sight of Allah is the month of Ramadan, and the greatest night is Laylat al-Qadr. Therefore, the Companions (may Allah be pleased with them) diligently tried to specify it. So, numerous Hadīths were reported on determining this night.
In this Hadīth, ‘Abdullāh ibn ’Unays (may Allah be pleased with him) relates that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "I was shown Laylat al-Qadr and then I was caused to forget it," i.e., I came to know on which day it occurs. Then, this knowledge was taken away from me. Jibrīl (Gabriel) (peace be upon him) informed him of its specific time in that year. The Prophet (may Allah's peace and blessings be upon him) saw in a dream - and the dreams of the prophets are true and truth, and constitute revelation from Allah Almighty - that its sign is that he (may Allah's peace and blessings be upon him) was prostrating in water and mud. Then, ‘Abdullāh ibn ’Unays (may Allah be pleased with him) related that it rained on the twenty-third night. The Prophet's vision of himself prostrating in water and mud came true. He led them in Qiyām al-Layl and departed after the prayer as the trace of water and mud was on his forehead and nose due to prostrating over them. This was confirmation of the Prophet's dream. The roof of his mosque was made of palm leaf stalks. Based on this Hadīth, ‘Abdullāh ibn ’Unays (may Allah be pleased with him) used to determine Laylat al-Qadr to be the twenty-third night every year. Several Hadīths are reported specifying the time of Laylat al-Qadr. The scholars had a lot to say on reconciling these Hadīths or favoring some above others. This includes: that Laylat al-Qadr moves every year within the last ten days of Ramadan. It was called Laylat al-Qadr because of its high status and rank, or because the pious deeds performed therein are of great significance. Out of Allah's wisdom, He concealed it from people for them to diligently seek it within the nights, and thus, they will engage more in worship, which brings benefits to them.
The Hadīth mentions prostration on water and mud.
It states that the dreams of the prophets are true.
It urges us to seek Laylat al-Qadr and utilize it for the performance of righteous deeds, given the increased merit and reward therein.
It affirms prostration on the forehead and nose..

1170

Abu Hurayrah (may Allah be pleased with him) reported: We were talking about Laylat al-Qadr in the presence of the Messenger of Allah (may Allah's peace and blessings be upon him), who said: "Who amongst you remembers when the moon rose and it was like a half of plate?".

Commentary : Laylat al-Qadr is a great night. Allah points out its status in Surat al-Qadr. The Qur’an was revealed therein. Worship in it is better than worship in a thousand months. The angels descend in it with the permission of Allah, and it contains safety, security, and peace. It is known to occur, but its time is unknown. Several versions are reported from the Prophet (may Allah's peace and blessings be upon him) regarding the specification of Laylat al-Qadr or the nature of its night.
This Hadīth is one of those versions, and it identifies one of the characteristics of Laylat al-Qadr. Abu Hurayrah (may Allah be pleased with him) relates that they talked to one another about Laylat al-Qadr and its status and significance, the merit of performing Qiyām al-Layl therein, and its signs which were mentioned by the Messenger of Allah (may Allah's peace and blessings be upon him). Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "Who amongst you remembers when the moon rose, and it was like a half of plate?" He likened the moon to half of a food plate. The meaning: Who amongst you remembers the night in which half of the moon appeared like half of a food plate? This was the sign of Laylat al-Qadr in this month known to them and in that year, or the sign of Laylat al-Qadr in all years. This indicates that Laylat al-Qadr can be seen and verified by whomever Allah wills..

1175

‘Ā’ishah (may Allah be pleased with her) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) would strive more in the last ten days than he would strive in other than them..

Commentary : The Prophet (may Allah's peace and blessings be upon him) was most keen on attaining rewards, and he was good at utilizing the virtuous times, including the last ten days of Ramadan, which are the best nights of the year, and they contain Laylat al-Qadr (the Night of Decree), which is better than a thousand months.
In this Hadīth, the Mother of the Believers ‘Ā’ishah (may Allah be pleased with her) relates that when the last ten days of Ramadan came - starting from the night of the 21th day until the end of the month - the Prophet (may Allah's peace and blessings be upon him) would strive more in them than he would strive at other times, i.e., more than his diligence in other nights. This is due to the significance and merit of those nights and in pursuit of Laylat al-Qadr. He would engage more in righteous deeds and worship, draw close to Allah Almighty, retire in his praying place, and keep away from women. This is demonstrated by another version in the Two Sahīh Collections: "When the ten days came, he would pray all night, wake up his family, show diligence, and tie up his lower garment firmly."
The Hadīth demonstrates keenness to engage diligently in worship during the last ten days of Ramadan.
It indicates that one should strive to have the best possible ending of Ramadan..

1176

‘Ā’ishah (may Allah be pleased with her) reported: I never saw the Messenger of Allah (may Allah's peace and blessings be upon him) fasting during the ten days..

Commentary : The month of Dhul-Hijjah is one of the sacred months. It includes the ten days at its beginning, during which righteous deeds are greatly meritorious. They include the day of ‘Arafah, the ninth day. And they include the day of Eid al-Ad'ha, the tenth day. A number of Hadīths are reported on their merit.
In this Hadīth, the Mother of the Believers ‘Ā’ishah (may Allah be pleased with her) reports that she did not see the Messenger of Allah (may Allah's peace and blessings be upon him) fasting during the first ten days of Dhul-Hijjah. In another version narrated by Muslim, she said: "He did not fast the ten days." The ten days here refer to the nine days from the beginning of Dhul-Hijjah, for fasting on the day of Eid is forbidden.
This Hadīth indicates that it is disliked fasting the ten days; whereas other Hadīths point to the merit of performing pious deeds - which include fasting - in those ten days. It is authentically narrated in the Sahīh Al-Bukhāri Collection that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "There are no deeds on any day better than deeds in these," i.e., the first ten days of Dhul-Hijjah. It is probable that the Prophet (may Allah's peace and blessings be upon him) did not observe fasting on these days because he would sometimes abandon certain deeds, though he would like to perform them, for fear that they might be ordained upon his Ummah. The merit of fasting the day of ‘Arafah by non-pilgrims is mentioned in a Hadīth narrated by Muslim: "Fasting the day of ‘Arafah, I expect from Allah that it expiates the sins of the preceding year and the next one.".

1184

‘Abdullāh ibn ‘Umar (may Allah be pleased with him) reported: I heard the Messenger of Allah (may Allah's peace and blessings be upon him) proclaim Talbiyah with his hair matted, saying: "Labbayka allahumma labbayk, labbayka la sharīka laka labbayk, inna al-hamda wa an-ni‘mata laka wa al-mulk, la sharīka lak." (Here I am at Your service, O Allah, here I am at Your service, here I am at Your service. You have no partner; the praise, the favor, and the dominion belong to You. You have no partner). He would not say anything more than these words. ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) used to say: The Messenger of Allah (may Allah's peace and blessings be upon him) would offer two Rak‘ahs in Dhul-Hulayfah, and when his she-camel stood upright with him on its back near the mosque of Dhul-Hulayfah, he proclaimed Talbiyah with these words. ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) used to say: ‘Umar ibn al-Khattāb (may Allah be pleased with him) used to proclaim Talbiyah like the Talbiyah of the Messenger of Allah (may Allah's peace and blessings be upon him) with these words and would say: Labbayka allahumma labbayk, labbayka wa sa‘dayk, wa al-khayr fi yadayk, labbayka wa ar-raghba’ ilayka wa al-‘amal (Here I am at Your service, O Allah, here I am at Your service. Here I am at Your service, in bliss. Good is in Your Hands. Here I am at Your service; things are sought of You, and deeds are done for Your sake)..

Commentary : This Hadīth demonstrates the manner of the Prophet's Talbiyah upon assuming Ihrām for Hajj. ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) mentions that the Messenger of Allah (may Allah's peace and blessings be upon him) "proclaimed Talbiyah," i.e., he said Talbiyah in a loud voice, "with his hair matted," i.e., he put something like glue in his hair to prevent it from drooping or to keep insects away. The Prophet (may Allah's peace and blessings be upon him) used to say in his Talbiyah: "Labbayka allahumma labbayk" (Here I am at Your service, O Allah, here I am at Your service), i.e., I repeat my response to You in complying with Your command to perform Hajj; so, I respond to Your command time and again. "labbayka la sharīka laka labbayk" (Here I am at Your service; You have no partner), i.e., You alone are Sovereign in Your dominion, without any opponent or partner. "inna al-hamda wa an-ni‘mata laka" (the praise, the favor... belong to You), i.e., praise, gratitude, and laudation are due to You alone, and every favor comes from You, and You are the Giver of it. "wa al-mulk, la sharīka lak" (and the dominion belongs to You; You have no partner). He mentioned the dominion after the praise and favor to generalize the causes of obedience and demonstrate the aspects of submission and worship. Then, he followed that with the words "la sharīka lak" (You have no partner) to dispel any resemblance to Him and affirm that He alone is the Possessor of the dominion, the praise, and the favor. The Prophet (may Allah's peace and blessings be upon him) would not say anything beyond these words in his Talbiyah and the assumption of Ihrām. It is said: The wisdom behind Talbiyah is to note Allah's honor to His servants as they come to His House after a call from Him.
Then, ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) says that the Messenger of Allah (may Allah's peace and blessings be upon him) offered two Rak‘ahs in the mosque of Dhul-Hulayfah. This refers to the Zhuhr prayer performed in a shortened form, as related in a Hadīth narrated by Muslim and reported by Ibn ‘Abbās. Dhul-Hulayfah is a place lying outside Madīnah, on the way to Makkah. Dhul-Hulayfah is located 6 or 7 miles, nearly 9 or 10km, away from Madīnah. It is the Miqāt of the people of Madīnah and the non-residents who pass by it. It is known today among the ordinary people as Abiyār ‘Ali or Ābār ‘Ali. It lies about 420km away from Makkah. On the day he arrived in Dhul-Hulayfah, the Prophet (may Allah's peace and blessings be upon him) performed the ‘Asr prayer therein as two Rak‘ahs. Then, he performed the Maghrib, ‘Ishā’, Fajr, and Zhuhr prayers there. Thus, he offered five prayers there and stayed for a day and night. "and when his she-camel stood upright with him on its back near the mosque of Dhul-Hulayfah," i.e., he rode his she-camel, and it stood up in preparation for moving, "he proclaimed Talbiyah with these words," i.e., the Prophet (may Allah's peace and blessings be upon him) raised his voice as he said this supplication mentioned earlier.
Then, ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) relates that ‘Umar ibn al-Khattāb (may Allah be pleased with him) would assume Ihrām and raise his voice as the Prophet (may Allah's peace and blessings be upon him) used to do and say: "Labbayka allahumma labbayk, labbayka wa sa‘dayk" (Here I am at Your service, O Allah, here I am at Your service. Here I am at Your service, in bliss), i.e., bliss after bliss, and I repeat that time and time again. "Wa al-Khayr fi yadayk" (Good is in Your Hands); good comes from You alone. "Labbayka wa ar-raghba’ ilayka wa al-‘amal." (Here I am at Your service; things are sought from You, and deeds are done for Your sake), i.e., things are sought from You and asked of You.
This addition was from the words of ‘Umar (may Allah be pleased with him). Other additions to Talbiyah are reported from some of the Companions, who added them by way of increasing what is good. It is narrated in the Two Sahīh Collections that the Prophet (may Allah's peace and blessings be upon him) would not criticize the Talbiyah proclaimed by any of his Companions..

1185

Ibn ‘Abbās (may Allah be pleased with him) reported: The polytheists used to say: "Labbayk la sharika lak" (Here I am at Your service; there is no partner with You.) He said: The Messenger of Allah (may Allah's peace and blessings be upon him) would say: "Woe to you! Enough, enough." They would say: "illa sharika howa lak; tamlikuhu wa ma malak" (Except a partner with You, whom You possess and all what he possesses." They would say that while performing Tawāf around the House!.

Commentary : Talbiyah for Hajj among the Muslims involves proclamation of the Tawhīd of Allah, sincere devotion to Him, and keeping away from Shirk. As for the polytheists, they used to proclaim Talbiyah for Hajj with Shirk.
In this Hadīth, ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) reports that the polytheists used to say while performing Tawāf around the Ka‘bah: "Labbayk, there is no partner with You." So, they would commence the Talbiyah with Tawhīd. Since the Messenger of Allah (may Allah's peace and blessings be upon him) knew what they would add after that, he would say to them when they pronounced Talbiyah with Tawhīd: "Woe to you!" i.e., you will be in ruin and destruction for what you add to the Talbiyah. "Enough, enough!" i.e., your statement of Tawhīd is sufficient. Limit your Talbiyah to it and do not add the subsequent words: "illa sharika howa lak; tamlikuhu wa ma malak" (Except a partner with You, whom You possess and all what he possesses." By the partner, they meant their idols. This phrase in Arabic (tamlikuhu wa ma malak) has two potential meanings: First: You possess him and what is in his possession. Second: You possess him and he possesses nothing. They acknowledge that he is not worthy of any worship, for he is capable of nothing for himself or others, and that indeed the Sovereign is Allah. Nonetheless, they associate him with Allah in worship, out of ignorance or stubbornness, transgression, and arrogance! Allah Almighty says: {They have taken besides Him other gods who can create nothing but are themselves created. Nor do they have the power to harm or benefit themselves, nor do they have the power to cause death, give life or resurrect the dead.} [Surat al-Furqān: 3]
Moreover, Ibn ‘Abbās (may Allah be pleased with him) says that they used to say that while performing Tawāf around the Sacred House of Allah by way of seeking closeness to Allah Almighty through false words, which are rejected..

1186

Sālim reported: When Ibn ‘Umar (may Allah be pleased with him) was told that Ihrām should start from Al-Baydā’, he would say: Al-Baydā’ about which you tell a lie about the Messenger of Allah (may Allah's peace and blessings be upon him)! The Messenger of Allah (may Allah's peace and blessings be upon him) did not proclaim Talbiyah except at the tree when his camel stood up with him on its back..

Commentary : The Companions (may Allah be pleased with them) learned the rituals of Hajj from the Prophet (may Allah's peace and blessings be upon him) during the Farewell Hajj, as he enjoined them to do, and they passed them on to those who came after them.
In this Hadīth, Sālim ibn ‘Abdullāh ibn ‘Umar mentions that when his father ‘Abdullāh (may Allah be pleased with him) was told that raising one's voice with Talbiyah in Hajj or ‘Umrah should start from Al-Baydā’, he would deny that and say: "Al-Baydā’ about which you tell a lie about the Messenger of Allah (may Allah's peace and blessings be upon him)!" i.e., you allege that the Messenger of Allah (may Allah's peace and blessings be upon him) started his Talbiyah in his Hajj when he reached Al-Baydā’. You are mistaken in this. He attributed lying to them, for they said something contrary to reality. This does not mean intentional lying. Indeed, the Arabs tend to say to one who made an error: You lied. Al-Baydā’ is a place near Dhul-Hulayfah from the direction of Makkah. It was called Baydā’ for the absence of landmarks therein such as buildings and the like. What is meant here is the elevated and high place opposite Dhul-Hulayfah from the direction of Makkah.
Then, Ibn ‘Umar (may Allah be pleased with him) explained what is right to them, namely that the Messenger of Allah (may Allah's peace and blessings be upon him) did not raise his voice with Talbiyah "except at the tree" located near the mosque of Dhul-Hulayfah, which is a village situated 6 or 7 miles (nearly 10km) away from Madīnah, and it is the Miqāt for the people of Madīnah and the non-residents who pass by it. This happened when he set out for the Farewell Hajj. He raised his voice with Talbiyah as he rode his camel and made it stand up to leave, after he had assumed Ihrām at that location.
The difference between the Companions (may Allah be pleased with them) over the places from which the Messenger of Allah (may Allah's peace and blessings be upon him) proclaimed Talbiyah is probably caused by the fact that each of them talked about what he saw. The Prophet (may Allah's peace and blessings be upon him) left Madīnah for Hajj. When he prayed in the mosque of Dhul-Hulayfah, he proclaimed Talbiyah for Hajj, which some people heard and memorized from him. Then, he rode his she-camel, and it stood up, he proclaimed the Talbiyah, of which some people became aware, for they were coming in groups. So, they heard him and said: Indeed, the Messenger of Allah (may Allah's peace and blessings be upon him) proclaimed the Talbiyah when his she-camel stood up with him on its back. Then, the Messenger of Allah (may Allah's peace and blessings be upon him) proceeded, and when he ascended the elevated place of Al-Baydā’, he proclaimed the Talbiyah, which some people became cognizant of and said: Indeed, he proclaimed the Talbiyah when he ascended the elevated place of Al-Baydā’. So, each of them transmitted what he had heard. This shows that the difference arose over the starting of the Talbiyah and the assumption of Ihrām from the Miqāt. This confusion is cleared up by a Hadīth narrated by Abu Dāwūd, in which Ibn ‘Abbās (may Allah be pleased with him) said: "By Allah, he proclaimed the Talbiyah in his place of prayer, proclaimed the Talbiyah when his she-camel stood up with him on its back, and proclaimed the Talbiyah when he ascended the elevated place of Al-Baydā’.".

1195

Ibn ‘Abbās (may Allah be pleased with him) reported that Zayd ibn Arqam came, and ‘Abdullāh ibn ‘Abbās said to him, reminding him: "How did you tell me about the meat of the game presented as a gift to the Messenger of Allah (may Allah's peace and blessings be upon him) while he was in a state of Ihrām?" He said that he said: "He was presented with a slice of the meat of the game, and he refused it, saying: "Indeed, we will not eat it; we are in a state of Ihrām.".

Commentary : Hajj is one of the pillars of Islam, and it is an act of worship for those who can find a way to it. During it, some permissible things become forbidden for those who assume Ihrām for Hajj. One of these is that Allah Almighty says: {But hunting land animals is forbidden to you as long as you are on pilgrimage.} [Surat al-Mā’idah: 96]
In this Hadīth, the Tābi‘i Tāwūs ibn Kaysān al-Yamāni relates that Zayd ibn Arqam (may Allah be pleased with him) came from Kufa to ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him), and Ibn ‘Abbās asked him to relate to him what he had previously told him about the Prophet's action when some meat from a hunted land animal was presented to him as a gift while he was in a state of Ihrām for Hajj. In other words, did the Prophet (may Allah's peace and blessings be upon him) accept it and eat therefrom or refuse it? So, Zayd ibn Arqam (may Allah be pleased with him) told him that when the Messenger of Allah (may Allah's peace and blessings be upon him) was presented with some meat and he knew that it was part of a hunted land animal, he refused the gift and did not accept it from the person who offered it to him. Then, the Prophet (may Allah's peace and blessings be upon him) clarified to the man who presented the gift that he refused it because he was in a state of Ihrām, and a Muhrim may not eat from hunted land animals.
In a Hadīth in the Two Sahīh Collections, Abu Qatādah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) ate from his game while being in a state of Ihrām. However, Abu Qatādah was not in a state of Ihrām when he hunted this animal from which the Prophet (may Allah's peace and blessings be upon him) ate. Reconciling the two Hadīths, the scholars said that he refused the first gift because the man hunted it for his sake, whereas he deemed the second game lawful because no role was played by a Muhrim in its hunt, and he did not hunt it for his sake. So, if a non-Muhrim hunts an animal for himself and then presents part of it to a Muhrim, there is nothing wrong with that, and the Muhrim may eat from it.
The Hadīth demonstrates the Prophet's guidance upon refusing a gift, and that he would mention the reason for refusing it. This stems from his good manners (may Allah's peace and blessings be upon him)..

1197

Mu‘ādh ibn ‘Abdur-Rahmān ibn ‘Uthmān at-Taymi reported: We were with Talhah ibn ‘Ubaydullāh as we were in a state of Ihrām. A bird was presented to him as a gift. Meanwhile, Talhah was sleeping. Some of us ate and some of us refrained. When Talhah woke up, he agreed with those who ate it and said: "We ate it along with the Messenger of Allah (may Allah's peace and blessings be upon him).".

Commentary : Hajj is one of the pillars of Islam, and it is an act of worship for those who can find a way to it. During it, some permissible things become forbidden for those who assume Ihrām for Hajj.
In this Hadīth, the Tābi‘i ‘Abdur-Rahmān ibn ‘Uthmān at-Taymi says that they were one day with the Companion Talhah ibn ‘Ubaydullah (may Allah be pleased with him) as the people were in a state of Ihrām for Hajj or ‘Umrah. Meanwhile, a grilled or cooked bird was gifted to Talhah (may Allah be pleased with him), and it probably was a hunted bird. Talhah was reclining, asleep. So, he did not know about the bird gifted to him, and the ruling on eating therefrom was not clear to those in the state of Ihrām. Therefore, the people fell under two categories; some of them ate from this bird, and others feared and refrained from eating from the gifted bird thinking that a Muhrim may not eat from it. "When Talhah woke up, he agreed with those who ate it," i.e., he described their action as right, by words or deeds. Clarifying the reason behind his approval of those who ate, Talhah said: We ate the like of that along with the Prophet (may Allah's peace and blessings be upon him) while we were in a state of Ihrām. So, eat from what was gifted to me.
In the Two Sahīh Collections, Ibn ‘Abbās reported: As-Sa‘b ibn Jaththāmah al-Laythi presented to the Prophet (may Allah's peace and blessings be upon him) the meat of a zebra while he was in Al-Abwā’ or Waddān (they are two places). The Messenger of Allah (may Allah's peace and blessings be upon him) declined to eat therefrom. Upon noticing the unpleasant feeling on his face, he said to him: "Indeed, we only declined it because we are in a state of Ihrām."
Reconciling between the two Hadīths, it is to be said that the Messenger of Allah (may Allah's peace and blessings be upon him) permitted the bird for them because the Muhrims played no role in hunting it. This is also explicitly mentioned in a Hadīth in the Two Sahīh Collections, in which Abu Qatādah (may Allah be pleased with him) reported that he hunted a zebra, and when they asked the Prophet (may Allah's peace and blessings be upon him), he said to them: "Did anyone of you command him or point to him with something?" They said: 'No.' So, he said: "Then, eat what is remaining of its meat."
As for declining the meat of the hunted animal from As-Sa‘b ibn Jaththāmah, this is because he hunted it for the Prophet's sake, and he (may Allah's peace and blessings be upon him) was in a state of Ihrām, and a Muhrim may not eat from the meat of a prey which was hunted for him. Had he not been in a state of Ihrām, he would have accepted it and eaten it.
The Hadīth shows how the Companions used to explain the rulings of the religion to the contemporary Tābi‘is..

1202

Ibn ‘Abbās reported: The Messenger of Allah (may Allah's peace and blessings be upon him) got himself cupped and paid the cupper his wage, and he put medicine in his nose..

Commentary : Allah Almighty has made good things lawful for His slaves and made unlawful for them anything evil and impure concerning food, drink, gains, trade, etc. The Shariah has also urged Muslims to have self-esteem and to elevate themselves from lowly things.
In this Hadīth, ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) mentions that the Messenger of Allah (may Allah's peace and blessings be upon him) "got himself cupped," i.e., he asked someone to cup him. Cupping is to extract some blood from the body by pricking the area of pain and then absorbing and extracting this blood after collecting it by means of a cup, which is an instrument resembling a funnel. Cupping provides treatment for a variety of pains. The Prophet (may Allah's peace and blessings be upon him) paid the person who cupped him his wage for that. This is part of the Prophet's actual acts of Sunnah. If it was prohibited to give a wage to a cupper, he would not pay this cupper a wage. The scholars took the Hadīths prohibiting the earning by a cupper and stating that it is impure to denote purification and exaltation above lowly earnings and to urge noble manners and lofty matters. Or perhaps the prohibition was in the early days of Islam, and it was subsequently abolished. So, when he paid the cupper his wage, he abrogated the previous ruling.
Then, Ibn ‘Abbās (may Allah be pleased with him) mentioned another medicine which the Prophet (may Allah's peace and blessings be upon him) used, saying: "and he put medicine in his nose." To use it, a person lies down and places something below his shoulders to raise them, and then he puts drops of the medicine into his nose, so that they can reach his brain. Then, the illness comes out with sneezing.
The Hadīth demonstrates the Prophet's use of medicine and his pursuit of the proper means of treatment.
It mentions that the cupper took a wage for cupping..

Book of Hadith

| Hadiths

Narrated al-Miswar (ra): Allah's Messenger (ﷺ) slaughtered (the Hady) before he had his head shaved and then he ordered his Companions to do the same.
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Narrated ‘Abdulllah ibn ‘Umar (ra): Allah's Messenger (ﷺ) said, "It is not sinful of a person in state of Ihraam to kill five kinds of animals."
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Narrated ‘Aaishah (raa): Allah's Messenger (ﷺ) called the lizard afuwaysiq, but I did not hear him ordering it to be killed."
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Narrated Ibn Buhaynah (ra): The Prophet (ﷺ), while in the state of Ihraam, was cupped at the middle of his head at Lahaa Jamal.
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Narrated Ibn ‘Abbaas (ra): The Prophet (ﷺ) marriedMaymoonah (raa) while he was in the state of Ihraam.
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Narrated by Ibn ‘Abbaas (ra): A man was crushed to death by his she-camel and was brought to Allah's Messenger (ﷺ) who said, "Give him a bath and shroud him, but do not cover his head, and do not bring any perfume near to him, as he will be resurrected reciting Talbiyah."
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Narrated Ibn ‘Abbaas (ra): I heard the Prophet (ﷺ) delivering a sermon at `Arafaat saying, " Whoever cannot find a pair of sandals (i.e., na‘l), then let him wear khuffs, and whoever cannot find an Izaar, let him wear some trousers."
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Narrated Al-Baraa (ra): The Prophet (ﷺ) assumedIhraam for ‘Umrah in the month of Thoo al-Qa'dah but the people of Makkah refused to admit him into Makkah till he agreed on the condition that he would not bring into Makkah any arms but sheathed.
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Abu Ayyūb al-Ansāri (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "If anyone fasts Ramadan and then follows it with six days in Shawwāl, it will be like a perpetual fast.".

Abu Hurayrah (may Allah be pleased with him) reported: We were talking about Laylat al-Qadr in the presence of the Messenger of Allah (may Allah's peace and blessings be upon him), who said: "Who amongst you remembers when the moon rose and it was like a half of plate?".

‘Ā’ishah (may Allah be pleased with her) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) would strive more in the last ten days than he would strive in other than them..

‘Ā’ishah (may Allah be pleased with her) reported: I never saw the Messenger of Allah (may Allah's peace and blessings be upon him) fasting during the ten days..

Ibn ‘Abbās reported: The Messenger of Allah (may Allah's peace and blessings be upon him) got himself cupped and paid the cupper his wage, and he put medicine in his nose..

Book of Hadith

| Hadiths

Narrated al-Miswar (ra): Allah's Messenger (ﷺ) slaughtered (the Hady) before he had his head shaved and then he ordered his Companions to do the same. .

Narrated ‘Abdulllah ibn ‘Umar (ra): Allah's Messenger (ﷺ) said, "It is not sinful of a person in state of Ihraam to kill five kinds of animals." .

Narrated ‘Aaishah (raa): Allah's Messenger (ﷺ) called the lizard afuwaysiq, but I did not hear him ordering it to be killed." .

Narrated Ibn Buhaynah (ra): The Prophet (ﷺ), while in the state of Ihraam, was cupped at the middle of his head at Lahaa Jamal. .

Narrated Ibn ‘Abbaas (ra): The Prophet (ﷺ) marriedMaymoonah (raa) while he was in the state of Ihraam. .

Narrated by Ibn ‘Abbaas (ra): A man was crushed to death by his she-camel and was brought to Allah's Messenger (ﷺ) who said, "Give him a bath and shroud him, but do not cover his head, and do not bring any perfume near to him, as he will be resurrected reciting Talbiyah." .

Narrated Ibn ‘Abbaas (ra): I heard the Prophet (ﷺ) delivering a sermon at `Arafaat saying, " Whoever cannot find a pair of sandals (i.e., na‘l), then let him wear khuffs, and whoever cannot find an Izaar, let him wear some trousers." .

Narrated Al-Baraa (ra): The Prophet (ﷺ) assumedIhraam for ‘Umrah in the month of Thoo al-Qa'dah but the people of Makkah refused to admit him into Makkah till he agreed on the condition that he would not bring into Makkah any arms but sheathed. .

Abu Ayyūb al-Ansāri (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "If anyone fasts Ramadan and then follows it with six days in Shawwāl, it will be like a perpetual fast.".

Abu Hurayrah (may Allah be pleased with him) reported: We were talking about Laylat al-Qadr in the presence of the Messenger of Allah (may Allah's peace and blessings be upon him), who said: "Who amongst you remembers when the moon rose and it was like a half of plate?".

‘Ā’ishah (may Allah be pleased with her) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) would strive more in the last ten days than he would strive in other than them..

‘Ā’ishah (may Allah be pleased with her) reported: I never saw the Messenger of Allah (may Allah's peace and blessings be upon him) fasting during the ten days..

Ibn ‘Abbās reported: The Messenger of Allah (may Allah's peace and blessings be upon him) got himself cupped and paid the cupper his wage, and he put medicine in his nose..

Narrated al-Miswar (ra): Allah's Messenger (ﷺ) slaughtered (the Hady) before he had his head shaved and then he ordered his Companions to do the same.
.

Narrated ‘Abdulllah ibn ‘Umar (ra): Allah's Messenger (ﷺ) said, "It is not sinful of a person in state of Ihraam to kill five kinds of animals."
.

Narrated ‘Aaishah (raa): Allah's Messenger (ﷺ) called the lizard afuwaysiq, but I did not hear him ordering it to be killed."
.

Narrated Ibn Buhaynah (ra): The Prophet (ﷺ), while in the state of Ihraam, was cupped at the middle of his head at Lahaa Jamal.
.

Narrated Ibn ‘Abbaas (ra): The Prophet (ﷺ) marriedMaymoonah (raa) while he was in the state of Ihraam.
.

Narrated by Ibn ‘Abbaas (ra): A man was crushed to death by his she-camel and was brought to Allah's Messenger (ﷺ) who said, "Give him a bath and shroud him, but do not cover his head, and do not bring any perfume near to him, as he will be resurrected reciting Talbiyah."
.

Narrated Ibn ‘Abbaas (ra): I heard the Prophet (ﷺ) delivering a sermon at `Arafaat saying, " Whoever cannot find a pair of sandals (i.e., na‘l), then let him wear khuffs, and whoever cannot find an Izaar, let him wear some trousers."
.

Narrated Al-Baraa (ra): The Prophet (ﷺ) assumedIhraam for ‘Umrah in the month of Thoo al-Qa'dah but the people of Makkah refused to admit him into Makkah till he agreed on the condition that he would not bring into Makkah any arms but sheathed.
.