It is narrated on the authority of al-Baraa ibn ‘Azib(may Allah be pleased with them) that the Prophet ﷺ delivered a sermon after offering the ‘Eid prayer in which he ﷺ said, "Whoever offered the prayer like us and slaughtered his sacrificial animal like us then his sacrifice will be accepted by Allah. Whoever slaughtered his sacrifice before the `Eid prayer, then he has not done the sacrifice." Abu Burdah ibn Niyar, the maternal uncle of al-Bara' said, "O Allah's Messenger! I have slaughtered my sheep before the `Eid prayer as I thought today is [not a day to fast but rather] a day of eating and drinking, thus, I liked that my sheep be the first to be slaughtered in my house. I slaughtered my sheep and I ate before coming for the prayer." The Prophet ﷺ said, "The sheep which you have slaughtered is [deemed] a mutton [as it does not qualify as a sacrifice]." Abu Burdah said, "O Allah's Messenger! I have a young she-goat which is dearer to me than two sheep. Will that be sufficient as a sacrifice on my behalf? "The Prophet ﷺ said, "Yes, it will be sufficient for you, but it will not be sufficient as a sacrifice for anyone else after you."
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Commentary : The Prophet ﷺ taught us the requisites of the ‘Eid holidays, its recommended actions, and its etiquette. From amongst [all of] these are: the time of the prayer and how to perform it on the Day of the Sacrifice [i.e., ‘Eid Al-Aḍhaa], and the time of slaughtering the sacrificial animal. The sacrifice is a religious ritual from amongst the [various] Islamic religious rites. It is an appointed act of worship by means of a [set] time, which is not permissible [to do] before or after its appointed time.

In this hadeeth, al-Baraa’ ibn ‘Aazib(may Allah be pleased with them) reports that the Prophet ﷺdelivered the sermon of ‘Eid Al-Aḍhaa after the conclusion of the prayer, and not before it.He ﷺelucidated for the people by highlighting that whosoever prayed the ‘Eid prayer with the Muslims, and then slaughtered their sacrificial animal after the prayer - then they have fulfilled the prescribed act of worship for which the reward of the sacrifice is prescribed. As for whoever slaughtered the sacrificial animal before the prayer, then the slaughtered animal is not deemed as a sacrifice, meaning, he is not given the reward of the sacrifice. Then, Abu Burdah ibn Niyaar - the maternal uncle of al-Baraa’ ibn ‘Aazib(may Allah be pleased with them) - stood up and mentioned that he slaughtered his sheep before the prayer, explaining that ‘Eid Al-Aḍhaa is a day of eating and drinking, that he wanted his sheep to be the first thing to be slaughtered at his home; and that he ate from it before coming to the prayer. Thereafter, the Prophet ﷺ answered him by stating that: the sheep which he slaughtered was nothing more than meat and it would not be deemed as a valid sacrifice; thus, there was no reward from doing so. But rather, it is a mere slaughtering for the purpose of eating that has nothing to do with the prescribed act of worship.

Then, Abu Burdah mentioned that he owned nothing other than an ʿanaaqah [i.e., she-goat]. In juxtaposition to the jadhʿah [which] is less than a year in age. It is said: al-Ijdhaaʿ is a duration of time [which] does not last a year from birth, nor surpasses it; thus, it is a name for the offspring of a goat when it strengthens [in maturity]. Abu Burdah explained that he owned nothing except a jadhʿah, [a type] of goat. However, according to him, it was better and more beloved to him than two sheep due to its abundance of meat and high price. For this reason, he asked the Prophetﷺ , “Will that jadhʿah suffice for the sacrifice?” To which, the Prophet ﷺpermitted for him the slaughter of his jadhʿah because he owned nothing else and answered him by stating that it suffices for him alone and does not suffice for anyone from the Muslims after him. This is an indication that the jadhʿah which is less than one year in age does not suffice as a sacrificial animal, whereas the goat which is two years or older does. The age that suffices for the goat to be worthy of sacrificing should have at least lived one year and has entered into the second.

From the other benefits that we can conclude from this hadeeth is the virtue of Abu Burdah(may Allah be pleased with him).

It teaches us to hasten to do good deeds and compete with others in this regard. It indicates that the way of the Prophet ﷺ is one of ease and moderation..

956

Abu Saʿeed al-Khudree(may Allah be pleased with him) narrated The Prophet ﷺ used to proceed to the Musallaa on the days of ‘Eid al-Fitr and ‘Eid al-Adhaa. The first thing to begin with there was the prayer and after that he would stand in front of the people and the people would keep sitting in their rows. Then he would preach, advise, and give them orders. Afterwards, if he wished to send an army for an expedition, he would do so; or if he wanted to give an order, he would do so, and then depart. Abu Saʿeed al-Khudree added, the people followed this tradition till I went out with Marwan, the Governor of Medina, for the prayer of
Eid al-Adha or ‘Eid al-Fitr. When we reached the Musalla, there was a pulpit made by Kathir ibn As-Salt. Marwan wanted to get up on that pulpit before the prayer, but I got hold of his clothes [to stop him]. However, he pulled them and ascended the pulpit and delivered the sermon before the prayer. I said to him, "By Allah, you have changed (the Prophet's tradition)." He replied, "O Abu Saʿeed! Gone is that which you know." I said, "By Allah! What I know is better than what I do not know." Marwan said, "People do not sit to listen to our sermon after the prayer, thus, I delivered it before the prayer.".

Commentary : The Companions of the Prophet ﷺ would enjoin the good and forbid the wrongdoing and reprehensible. They were firm and upheld the truth without making any compromise, spoke the truth without fearing the blame of the blamers.

In this hadeeth, Abu Saʿeed al-Khudree(may Allah be pleased with him) clarifies the guidance of the Prophet ﷺ with regards to the prayer of the two ‘Eids, explaining the order of events. He states that on the ‘Eids of al-Fiṭr and Al-Aḍhaa, he ﷺ used to set out towards the Musallaa, which is a wide and spacious place، and a well-known locality in al-Madeenah which is about 1000 cubits (The Arabic word dhirāʿ is a unit of measurement which is pretty close to that of a cubit. The average cubit is 0.5 meters. This means the approximate distance here is close to 450 - 500 meters) from the entrance of the masjid.

The first thing that he ﷺ began with was the offering the ‘Eid prayer, then he ﷺ would stand up facing the people to deliver the sermon all the while the people would [remain] seated in their places. During the ‘Eid sermon he ﷺ would admonish, advise, and give the people orders. If he ﷺ wanted to dispatch an army or a troop to a region of the outlying areas [for a mission], he ﷺ would dispatch them accordingly.

Then, Abu Saʿeed mentioned that the people persisted in that manner until Muʿaawiyah(may Allah be pleased with him) appointed Marwaan ibn al-Hakam as a governor over al-Madeenah.

When the ‘Eid of Al-Aḍhaa or al-Fiṭr came, Abu Saʿeed(may Allah be pleased with him) set out with Marwaan to the Musallaa. Then, he saw a pulpit that was built by the famous taabiʿee, Katheer ibn al-Salt al-Kindĩ. Thereafter, Marwaan intended to ascend the pulpit so that he could deliver the ‘Eid sermon before the performance of the prayer. Abu Saʿeed did no more than pull upon the garment of Marwaan forcibly, attempting to prevent him from doing as such. However, Marwaan did not respond to him, and proceeded towards delivering the sermon before the performance of the ‘Eid prayer.

Then, Abu Saʿeed(may Allah be pleased with him) spoke harshly towards him because his actions changed the sunnah [the practice that had been established by the Prophet ﷺ and the people thereafter.] Subsequently, he (may Allah be pleased with him) swore that which he knows is good, because it is the way of the Prophet ﷺ. So, how can it be other than good, [if] it is from him ﷺ?!

Afterwards, Marwaan claimed that his actions were good because the conditions had changed - and that the people did not sit to listen to his Eid sermon after the conclusion of the Eid prayer. For that reason, he delivered the sermon before the prayer so that he could obligate them to listen to it.

This gives us the impression that Marwaan did that as he believed it is a matter that is open to ijtihaad (i.e., exercising an independent judgement), and that he changed the action[s] of the Prophet ﷺ - with beginning with the performance of the prayer, and then the deliverance of the sermon - to his own on the basis of precedence. He advanced a reason for leaving the foregoing in [exchange] to what he mentioned earlier regarding the change in the people’s condition. He discerned that the adherence to the basis of the sunnah - which [when applied here refers to] listening to the sermon - is more important than the observance of a position that is not a condition [for its validity]. However, Abu Saʿeed (ay Allah be pleased with him) understood the actions of the Prophet ﷺ and their sequence as being fixed and not subject to change. Nonetheless, he neither left off the prayer nor refrained from listening to the sermon.

From the benefits that we can conclude from this hadeeth is that the ‘Eid prayer should be performed outdoor, and not in a masjid, except out of necessity.

It teaches us that the Prophet delivered the sermon at the Musallaa on the two ‘Eids while standing.

It shows us that we should constantly enjoin the good and forbid the prohibited - even if the one to condemn is a person of authority or a ruler.

This hadeeth shows us that it is prescribed to use the pulpit for the purpose of delivering the sermon of ‘Eid and explains that the person delivering the sermon should stand facing the people.

Lastly, it indicates the permissibility of a person’s oath toward the truth in what they convey.

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957

‘Abdullah ibn ʿUmar (may Allah be pleased with them) narrated that the Prophet ﷺ used to offer the prayer of `Eid al-Adhaa and `Eid al-Fitr, and then deliver the sermon after the prayer..

Commentary : The Prayer of ‘Eid has requisites, recommended actions, and etiquettes that the Prophet ﷺ always ensured to perform. His noble Companions transmitted his traditions and the way he performed them for us.

In this hadeeth, Ibn ʿUmar (may Allah be pleased the both of them) reports that the way of the Prophet ﷺ handled the prayer of the two ‘Eids was to: deliver the sermon after the prayer, as opposed to the Friday prayer, in which the sermon precedes the prayer, and that sermon of ‘Eid consists of two parts, similar to that of the [ones] delivered on Friday.

The sermon is legislated on Fridays, ‘Eids, and [other] occasions for many reasons. One of them is that the people learn about the matters of religion and worldly affairs. For this reason, whenever the Imaam ascends on to the pulpit, he should make it his goal to teach the people and instruct them - especially on religious correlations that coincide with that sermon. This is based on the report that al-Bukhaaree recorded about the description of the sermon of the Prophet ﷺaccording to Abu Saʿeed al-Khudree(may Allah be pleased with him). In this report, he explained that the first thing that he ﷺ began with was the performance of the ‘Eid prayer. Then, after he finished the prayer, he ﷺ turned towards the people, and stood up facing the congregation. The people would [remain] seated in their rows as he ﷺ delivered the sermon to them, during which he admonished, advised, and gave them orders. .

959

ʿAṭaa’ ibn AbeeRabaah reported that Ibn ‘Abbaas sent [a message] to Ibn Zubair at the commencement of the oath of allegiance to him (for Caliphate saying): As there is no Adhan on 'Eid-ul-Fitr, so you should not pronounce it. Ibn Zubair did not pronounce Adhan on that day. He (Ibn 'Abbaas) also sent him (with this message) that the sermon (is to be delivered) after the prayer, and thus it was done. So, lbn Zubair observed the prayer before the sermon..

Commentary : The Prayer of ‘Eid has requisites, recommended actions, and etiquettes. which the Companions of the Prophet ﷺ learned from him ﷺ, and they conveyed them to [those] who came after them - like what is [reported] in this hadeeth.

The ṭaabiʿee, ʿAṭaa’ ibn AbeeRabaah, reports that ʿAbdullah Ibn ‘Abbaas(may Allah be pleased with them) sent a message to ʿAbdullah ibn al-Zubayr(may Allah be pleased with them) at the onset of when he was acknowledged with homage as the Caliph - which was in the year 64 A.H., after the death of Yazeed ibn Muʿaawiyah. In the message, ʿAbdullah Ibn ‘Abbaas(may Allah be pleased with them) informed him [about] the guidance of the Prophet ﷺ regarding the prayer of the two ‘Eids, [by stating] that the adhaan was not called for the prayer of ‘Eid al-Fiṭr in the time of the Prophet ﷺ; and that the sermon of ‘‘Eid was delivered after the prayer.

The description of this sermon is mentioned in the report that al-Bukhaaree narrates on the authority of Abu Saʿeed al-Khudree(may Allah be pleased with him), which is that the first thing that the Prophet ﷺ began with what was the performance of the ‘Eid prayer. Then, he stood up and turned towards the people, facing them. The people would remain seated in their rows as he ﷺ delivered the sermon to them, during which he would admonish and advise them, and give them orders.

The Eid prayer does not have an adhaan or iqaamah, nor are there any sunnah prayers to be performed before or after it. It is performed at a Musallaa, which is an open land that is wide and spacious.

This hadeeth shows the avidity of the Companions (may Allah be pleased with them) in guiding the caliphs and governors towards the way of the Prophet ﷺ and his sunnah - and explaining it to them.
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961

Jaabir ibn ʿAbdullah(may Allah be pleased with them) reported that the Prophet ﷺ stood up on the day of ‘Eid al-Fitr and started by offering the ‘Eid prayer. Then, after he commenced the prayer, he delivered the ‘Eid sermon. After he ﷺ had finished (the sermon) he descended the pulpit [stairs] and made his way to the women and exhorted them (to do good deeds). He exhorted them while he was leaning on the hand of Bilal (may Allah be pleased with him) who had stretched his cloth in which women were throwing alms. I (one of the narrators) asked 'Ata' (the other narrator): “Do you think it is incumbent upon the Imaam [to go] and turn his attention towards the women and exhort them [to do good deeds]?” He said: “Why not! Indeed, it is right for them (to do so).”
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Commentary : The Prayer of ‘Eid has requisites, recommended actions, and etiquettes. which the Companions of the Prophet ﷺ learned from him ﷺ, and then conveyed them to us.

In this hadeeth, Jaabir ibn ʿAbdullah(may Allah be pleased with them) reports that on the ‘Eid day, the Prophet ﷺ began with the prayer without an adhaan or iqaamah. Then, after the completion of the prayer, he delivered the sermon and admonished them like he ﷺ did for the sermons on Fridays - except that [in this case] the sermon was after the prayer and not before it.

Afterwards, he ﷺ turned towards the women and devoted his attention to them by preaching and admonishing them so that they may give alms. He ﷺ did this while supporting his weight upon the hand of Bilal (may Allah be pleased with him) and leaning on it to hold him ﷺ up. Meanwhile, Bilal spread out his garment so that he could collect the alms from them. Thereafter, the Prophet ﷺ distributed it amongst those in need, like what his custom was with voluntary charities and zakaat.

ʿAbd al-Maalik ibn Jurayj asked his shaykh - ʿAṭaa’ ibn AbeeRabaah - a narrator of this hadeeth who reported it from Jaabir(may Allah be pleased with them): “Do you think it is incumbent upon the Imaam [to go] and turn his attention towards the women and exhort them?” ʿAṭaa’ stated that it is indeed incumbent upon the Imaams to exhort the women on the day of ‘Eid - and that there is nothing preventing the Imaams from doing so, following the practice of the Prophet ﷺ.

From the benefits that we can conclude from this hadeeth is that women should be segregated and away from men when they attend the prayers of men and their congregations. This practise is done as a precaution, out of fear of temptation [that may rise] against them.

This hadeeth teaches us that the ‘Eid prayer is performed before the ‘Eid sermon, and that it is permissible for the scholar to teach women Islamic knowledge and exhort them in women’s only classes. .

962

ʿAbdullah Ibn ‘Abbaas(may Allah be pleased with them) related: “I offered the ‘Eid Prayer with Allah's Messenger ﷺ, Abu Bakr, `Umar, and `Uthmaan. All of them offered the prayer before delivering the ‘Eid sermon.”.

Commentary : The Prayer of ‘Eid has requisites, recommended actions, and etiquettes, which the Prophet ﷺ always ensured to perform. All of that was narrated to us through the Companions (may Allah be pleased with them).

In this hadeeth, ʿAbdullah Ibn ‘Abbaas(may Allah be pleased with them) reports that he was present and performed the ‘Eid prayer with the Messenger of Allah ﷺ, Abu Bakr, ʿUmar, and ʿUthmaan(may Allah be pleased with them) - and each in [their own] time while they served as Caliphs. He confirms that all of them prayed the ‘Eid prayer before the ‘Eid sermon.

The statement of Ibn ‘Abbaas(may Allah be pleased with them) is a clear evidence that the Prayer of ‘Eid preceded the sermon. The Prophet ﷺ pursued this practice diligently and was observed by the Rightly Guided Caliphs (may Allah be pleased with them) and [those] after him ﷺ, and they continued this practice thereafter.

The sermon of ‘Eid consists of two parts, with a break between the two of them - like the sermon delivered on Friday.

The sermon is legislated on Fridays, ‘Eids, and [other] occasions for many reasons. One of them is that the people learn about the matters of religion and worldly affairs. For this reason, whenever the Imaam ascends on to the pulpit, he should make it his goal to teach the people and instruct them - especially on religious correlations that coincide with that sermon. This is based on the report that al-Bukhaaree recorded about the description of the sermon of the Prophet ﷺ according to Abu Saʿeed al-Khudree(may Allah be pleased with him). In this report, he explained that the first thing that he ﷺ began with was the performance of the ‘Eid prayer, then after he finished the prayer, he ﷺ turned towards the people, and stood up facing the congregation. The people would [remain] seated in their rows as he ﷺ delivered the sermon to them, during which he admonished, advised, and gave them orders.

From the benefits that we can conclude from this hadeeth is the eagerness of the Rightly Guided Caliphs (may Allah be pleased with them) towards preserving and implementing the sunnah of the Prophet ﷺ..

964

Ibn `Abbaas(may Allah be pleased with them) narrated that the Prophet ﷺ performed a two-units-prayer on the Day of ‘Eid al-Fiṭr and he did not perform any prayer before or after it. Then, he went towards the women along with Bilal and instructed them to pay alms and so they started giving their earrings and necklaces in charity..

Commentary : The Prayer of ‘Eid has requisites, recommended actions, and etiquettes, that the Prophet ﷺ always ensured to perform. His noble Companions (may Allah be pleased with them) narrated all of that for us, as they saw and learned them from the Prophet ﷺ.

In this hadeeth, ʿAbdullah Ibn ‘Abbaas(may Allah be pleased with them) reports on the guidance of the Prophet ﷺ regarding the prayer of ‘Eid al-Fiṭr. He relates that the Prophet ﷺ performed a two-units prayer for the ‘Eid prayer without performing any sunnah prayers before or after it. After, he ﷺ delivered a general sermon to the people [present], like what is mentioned in the other reports.

Then, he ﷺ, with Bilal (may Allah be pleased with him), went towards the women and reminded and exhorted them - so that they may give alms. Thereupon, they became moved by his reminder and words and began to toss from what money and goods they had with them. So [many of] the women tossed their earrings (al-khurs) and necklaces (al-sikhaab).

[On] al-khurs: [the word is written and pronounced] with a dammah [or a] kesrah on the letter khaa’. The pendant [of the earring] is a single bead. It was said that the link [for it] is made of gold or silver.

[On] al-Sikhaab: [it is] a thread with beads strung on it that is worn by boys and girls. It was [also] said [that] it is a necklace that was made of carnation, cloves, and the like; and nothing on it is made of pearls, gems, gold, and silver. It was also said that it refers to every necklace, whether it is comprised of gems or not.

The Prophet ﷺ gathered the alms for the purpose of distributing it amongst those in need; like what his custom was with voluntary charities and zakaat.

From the benefits that we can conclude from this hadeeth is that when women attend the prayers of men and their congregations, they should be separated from the men as a precaution - out of fear of temptation [that may rise] against them, [or] they be looked upon unnecessarily, or the like.

It shows us that it is permissible for the male scholar to teach women Islamic knowledge and exhort them in women’s only classes..

966

Narrated Sa`id bin Jubair: I was with Ibn `Umar (may Allah be pleased with them) when a spear head pierced the sole of his foot causing his foot to be stuck to the paddle of the saddle. I got down and pulled it out of his foot. This incident happened in Mina. Al-Hajjaj learned of the incident so he visited Ibn ‘Umar to inquire about his health, and said, "Alas! If only we had known the one who wounded you," Ibn `Umar said, "You are the one who wounded me." Al-Hajjaj said, "How is that?" Ibn `Umar said, "You have allowed arms to be carried on a day on which nobody used to carry them, and you allowed arms to be carried in the Haram even though it was not allowed before.".

Commentary : There are times and places that Allah -Exalted be He, honours and sets a sanctity [over them] that no one should desecrate; except, he who is sinful at heart. Al-Hajjaaj ibn Yusuf al-Thaqafee was an oppressive, iniquitous tyrant.

In this hadeeth, the ṭaabiʿee, Saʿeed ibn Jubayr(may Allah be pleased with him) reports that he was with ʿAbdullah ibn ʿUmar (may Allah be pleased with them both) on Hajj, when the tip of a spear pierced ibn ʿUmar on the sole of his foot, which is the area that raises while walking. This event occurred while the two of them were in Minaa, [which is] located in Makkah. [Minaa] is a valley near the Sacred Precinct of Makkah that the pilgrims descend into, in order to throw their pebbles [at the Jamaraat]. This incident narrated in the hadeeth occurred while Al-Hajjaaj ibn Yusuf was the leader of the Hijaz, one year after the killing of ʿAbdullah ibn al-Zubayr in the year 74 A.H.

When Ibn ʿUmar was wounded [by the spearhead], his foot was affixed to the stirrup - which is where a man’s foot is placed [so that they may mount] onto the saddle for helping to [maintain control while] riding their mounts. As Ibn ‘Umar (may Allah be pleased with them) was not able to descend from his saddle; thus, when Saʿeed ibn Jubayr saw this occur, he pulled out the spearhead from the foot of Ibn ʿUmar.

When [news] of Ibn ʿUmar’s injury reached Al-Hajjaaj, he paid him a visit; and [upon seeing him] said: “If only we had known the one who wounded you!” - [i.e.] “We would have punished him.”

Then, Ibn ʿUmar replied: “You are the one who injured me,” - that is to say: “this happened because of your own actions.”

Al-Hajjaaj said: “How?” [To this], Ibn ʿUmar told him that: he was the one responsible for [allowing] the carrying of weapons on the day of ‘Eid, that the days of Minaa during the Hajj coincide with ‘Eid Al-Aḍhaa for all Muslim communities, that it was a day on which weapons were not carried; and, lastly, that he allowed weapons to enter Minaa - while this was not allowed before.

It is reported in the sunnah that weapons should not be carried at events [for] which there is no need to do so. This is legislated out of fear that arms could cause harm [accidently] to others when it is crowded.

In the agreed upon hadeeth, that the Prophet ﷺ said to [a person] he saw carrying a weapon in the masjid: “Hold onto the arrows by their heads.” He ordered him to do that so it would not injure anyone. But if Muslims fear their enemy may be present, then it is permitted for them to bear arms, such as when Allah, Exalted be He, legislated the carrying of weapons during the prayer when peril [presents itself].

From the benefits that we can conclude from this hadeeth is that Minaa is a part of the sacred site of Makkah.

It teaches us that carrying weapons at sacred sites is prohibited, as Allah made it a haven for the Muslims, and that carrying arms on the day of ‘Eid is prohibited.

It shows the vigour of the Companions of the Prophet ﷺ, and their courage on upholding and preserving the truth.

Lastly, it teaches us that whoever mandates anything, or is the cause of anything of which a harm falls upon another - then it is permissible to attribute that harm to him.

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968

Al-Baraa’ ibn ‘Aazib(may Allah be pleased with them) related that the Prophet ﷺ delivered a sermon on the day of the Sacrifice [i.e., ‘Eid Al-Aḍhaa], and then said, "The first thing we should do on this day of ours is to pray and then return and slaughter (our sacrifices). Whoever does so he acted according to our Sunnah; and whoever slaughtered before the prayer then it was just meat that he offered to his family and would not be considered as a sacrifice in any way. My maternal uncle Abu Burdah ibn Niyaar got up and said, "O, Allah's Messenger! I slaughtered the sacrifice before the prayer, but I have a young she-goat which is better than an older sheep." The Prophet ﷺ said, "Slaughter it in lieu of the first and such a goat will not be considered as a sacrifice for anybody else after you.".

Commentary : The Prophet ﷺ taught us the requisites of the ‘Eid holidays, its recommended actions, and its etiquette. From amongst [all of] these are: the time of the prayer and how to perform it on the Day of the Sacrifice [i.e., ‘Eid Al-Aḍhaa], and the time of slaughtering the sacrificial animal. The sacrifice is a religious ritual from amongst the [various] Islamic religious rites. It is an appointed act of worship by means of a [set] time, which is not permissible [to do] before or after its appointed time.

In this hadeeth, al-Baraa’ ibn ‘Aazib(may Allah be pleased with them) reports that he heard the Prophet ﷺ while he was delivering a sermon on the day of ‘Eid Al-Aḍhaa. During the sermon, the Prophet ﷺ elucidated on his traditions and habitual actions during ‘Eid Al-Aḍhaa: [and] that is, he would first begin with the ‘Eid prayer. Afterwards, he ﷺ would slaughter his sacrificial animal. By doing so, then, truly, the person has acted according to his Sunnah and upon his guidance ﷺ, and thus, he has obtained the prescribed reward. The ‘Eid prayer is to be performed without an adhaan or iqaamah. The slaughtering of the sacrificial animal is requested from the one who is capable and possesses the wealth and ability to purchase a sacrificial animal. It is said: the intended [meaning] by wealth [here] is that the individual should rightfully own the nisaab of zakat [i.e., the minimum amount necessary for one to pay the zakat]. [All of this is done] so that one may draw closer to Allah - the Mighty and Majestic - by it.

Then, the Prophet ﷺ clarified that whoever did not do this [in the described manner above], such as slaughtering the sacrificial animal before the prayer; then, the slaughtered animal is not deemed as a sacrifice, and no reward [of the sacrifice becomes] his - that is to say, their deed would not be considered valid as an act of worship [or] legitimate sacrifice. But rather, [his sacrifice] would be treated as meat that he offered to his family.

Then, Abu Burdah ibn Niyaar - the maternal uncle of al-Baraa’ ibn ‘Aazib(may Allah be pleased with them) - stood up and mentioned that he slaughtered his sheep before the prayer, explaining that - like what is [mentioned] in another report [narrated] by al-Bukhaaree - that ‘Eid Al-Aḍhaa is a day of eating and drinking, that he wanted his sheep to be the first thing to be slaughtered at his home, and that he ate from it before coming to the prayer. Thereafter, the Prophet ﷺ answered him by stating that: the sheep which he slaughtered was nothing more than meat and it would not be deemed as a valid sacrifice; thus, the prescribed reward of this act of worship is not attained.

In this hadeeth, [there is] an emphasis on the sequence regarding the actions of ‘Eid, and that the performance of the prayer is first, then the deliverance of the sermon, and lastly the slaughter.

Afterwards, Abu Burdah mentioned that he owned nothing other than a jadhʿah [i.e., she-goat.] The [word] jadhʿah conveys the meaning of something that is less than one year old. It is said [that] al-Ijdhaaʿ is a duration of time [which] does not last a year from birth, nor surpasses it; thus, Jadhaʿh is a name for the offspring of a goat when it strengthens [in maturity].

He explained that he owned nothing except a jadhʿah, [a she-goat]. However, according to him, it was better and more beloved to him than a sheep which has aged - due to its abundance of meat and high price. The Prophet ﷺ allowed him to slaughter his she-goat [despite its age not meeting the requirements of sacrificial animals] since it was all he had. Then, he ﷺ explained to him that [this ruling] suffices for him alone and does not suffice for anyone from the Muslims after him. This is an indication that the jadhʿah which is less than one year in age does not suffice as a sacrificial animal, whereas the goat which is over one year does i.e., the age that suffices for the goat to be worthy of sacrificing should have at least lived one year and has entered into the second.

From the other benefits that we can conclude from this hadeeth is the virtue of Abu Burdah(may Allah be pleased with him), and that the way of the Prophet ﷺ is one of ease and moderation.
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969

Ibn ‘Abbaas(may Allah be pleased with them) related that the Prophet ﷺ said, "No good deeds done on other days are superior to those done on these." The companions inquired, "Not even Jihad?" He replied, "Not even Jihad, except that of a man who does it by putting himself and his property in danger (for Allah's sake) and does not return with any of those things.".

Commentary : From the mercy of Allah, Exalted be He, towards His servants, is that He bestows His favours upon them by granting them [certain] blessed days. During of which, He multiplies rewards and provides abundant bounties for them - both mercifully and generously. Some of these blessed days include [but are not limited to] the first ten days in the month of DhulHijjah.

In this hadeeth, the Prophet ﷺ is directing us towards the virtue of good deeds in the first ten days of DhulHijjah. He ﷺ explained that the rewards [for] virtuous acts during [this time] are multiplied [in a way that they] do not multiply during the rest of the year. It is therefore incumbent upon the Muslim to seize the opportunity and increase [in] pious deeds during these days. Among the greatest of pious deeds [to engage oneself in] during this time is the remembrance of Allah, Exalted be He. And the greatest [forms] of Allah’s remembrance [include] the recitation of the Quran, and the utterances of: “Allaahu Akbar” [i.e., Allah is the Greatest - al takbeer], “Laailaahaillaallaah [i.e., There is no god worthy of worship except Allah - al tahleel, and saying “Alhamdulillaah” repeatedly [i.e., All praise is due to Allah - al tahmeed].

In the Musnad of Imaam Ahmad and other [hadeeth collections, it is narrated] that the Prophet ﷺ said: “There are no more virtuous days in the sight of Allah and there are no days in which good deeds are more pleasing to Him than these ten days. On these days, fill your time with engaging more in tahleel, takbeer, and tahmeed.”

The good deeds include the obligatory religious duties, obligations, all of the known pious actions, and voluntary acts of worship - [ranging] from prayer, alms, [charity], and fasting – particularly on the day of ʿArafah.

All that was done from amongst the religious duties during these ten days is better than the religious duties that were performed at any other time. Likewise, the supererogatory actions during these ten days are more excellent than if they were done at any other time.

The good deeds also include refraining from that which is prohibited or objectionable. Whoever leaves [actions] of disobedience during these days, then there is no doubt that his reward is greater than if he were to leave the sins on other days.

Upon hearing this, [some] of the Companions (may Allah be pleased with them) asked the Prophet ﷺ about jihaad [occurring] on other than these ten days, whether virtuous deeds are superior to it also. Their question about jihad in particular [was asked so they might] be able to distinguish it from what had been determined for them [by the Prophet ﷺ] about it being one of the most virtuous deeds; and for that [reason] the days of DhulHijjah were weighed up against it.

The Prophet ﷺ responded: Yes, the good deeds performed during these days are better than jihaad occurring on [any] others, except [if] a man set out, risking himself and his property, for the sake of Allah - and then lost his wealth and his soul departed for the sake of Allah. This [form] of jihaad which is depicted [here] is better than any good deeds [that are] performed during these ten blessed days. This [serves as] a demonstration to the excellence of this form of jihaad; and a commemoration [to the fact] that he reached a level that hardly varies with the honour of the days and times [which Allah has appointed as such], [along with those that] lack honour.

The apparent meaning of this hadeeth is that these ten days are more virtuous than the last ten of Ramadan. It has been said that the ten days of DhulHijjah are the best of all days, while the [last] ten of Ramadan are the best of all nights - due to the presence of Laylat al-Qadr therein.

From the other benefits that we can conclude from this hadeeth is that we learn the magnitude of the virtues of the first ten days of DhulHijjah over the other days of the year.

It also shows the significance of the matter of martyrdom for the sake of Allah, giving oneself and wealth together [for His sake], and that this is the highest degree of jihaad.

Lastly, it teaches us that the good deeds of less merit – as opposed to other good deeds - done during the distinguished time becomes similar to the good deeds of high merit at other times.

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970

Narrated Muhammad ibn Abu Bakr al-Thaqafee: I was with ‘Anas ibn Maalik as we were going from Mina to `Arafat, I asked him about the Talbiyah, "How did you use to say Talbiyah while you were in the company of the Prophet ﷺ?" Anas replied: "People used to say Talbiyah and their saying was not objected to and they used to say Takbir and that was not objected to either."

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Commentary : The Hajj is one of the five pillars of Islam, and it is a significant act of worship which encompasses many types of religious observances. The one who performs Hajj sincerely for Allah, in accordance with the guidance of the Messenger ﷺ, he will receive a great reward from Allah, Most Exalted. For that [reason], observing the etiquettes of the Hajj is necessary, just as Prophet ﷺ taught us.

In this hadeeth, the taabiʿee Muhammad ibn Abu Bakr al-Thaqafee reports that he asked ‘Anas ibn Maalik (may Allah be pleased with him) about the permissible forms of Allah’s remembrance the pilgrims can say while departing from Minaa towards ʿArafaat, which occurs on the morning of the Day of ʿArafah, the ninth day [in the month of] DhulHijjah.

Minaa is a valley surrounded by mountains and is located east of Makkah, and is on the path between Makkah and Mount ʿArafaat, close to 6 kilometres away from the Masjid Al-Haram. Some of the rituals of Hajj are performed in Minaa, such as throwing the pebbles at the Jamaraat.

ʿArafaat is a mountain on the path between Makkah and Ṭaa’if, and is approximately: 22 kilometres away from Makkah, 10 kilometres from Minaa, and 6 kilometres from Muzdalifah. The most important ritual of Hajj is performed nearby, which is the stay at [the plains] of ʿArafah on the ninth day of DhulHijjah.

‘Anas ibn Maalik (may Allah be pleased with him) then informed Muhammad ibn Abu Bakr al-Thaqafee that when they performed the Hajj with the Prophet ﷺ, on his ﷺ Farewell Pilgrimage, in the 10th year A.H - some of pilgrims recited the talbiyah, so he then said: “LabbaykAllaahummaLabbayk!” - [i.e., “Here I am, O Lord, Here I am!], and raised their voices while doing it.

Some of the others recited the takbeer: “Allaahu Akbar!” - [i.e., “Allah is the Greatest!”] and raised their voices while doing so. Either way, the Prophet ﷺ did not reproach them [while they did this].

This is a confirmation from the Prophet ﷺ about the permissibility of Allah’s remembrance, whether it is the takbeer or the talbiyah. It has been said that the intended meaning behind this is that one can insert anything that pertains to Allah’s remembrance during one’s utterance of the talbiyah; [but] he should not leave the talbiyah in its entirety - because it is narrated on the authority of the Prophet ﷺ that heﷺ did not stop reciting the talbiyah until the throwing of the pebbles at Jamarat al-ʿAqabah.

The talbiyah, rather, is prescribed for the pilgrim. As for those who are not performing the Hajj, the takbeer[aat] is prescribed for them to recite from the morning on the Day of ʿArafah following the performance of their obligatory prayers until the mid-afternoon prayer (ʿAsr) on the last of the days of Tashreeq [i.e., the 13th of DhulHijjah].

From the benefits that we can conclude from this hadeeth is that the initiation of the takbeer on the day of ʿArafah is permissible - even if the person who is uttering it was in the state of ihram [i.e., the state of ritual sanctity that one enters into for the Hajj] and intending to stay in ʿArafah, although the prescribed words to utter for the one in a state of ihram is the talbiyah.

This shows that the range of the matter with reference to the performance of dhikr on the Day of ʿArafah is open.
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971

Narrated Umm ʿAtiyyah(may Allah be pleased with her): “We used to be ordered to come out on the Day of `Eid and even bring out the virgin girls from their houses and menstruating women so that they might stand behind the men and say Takbir along with them and invoke Allah along with them and hope for the blessings of that day and for purification from sins.”.

Commentary : Demonstrating the rites of Islam is a significant aim [in trying to fulfil] the objectives of this religion. The ‘Eid prayer is one of the important rites which, through its performance, is a blessing for the Muslims and serves as a call to Islam [for all in the vicinity]. For that [reason], every Muslim is commanded to set out to the place where the ‘Eid prayer is being performed, even the young and old women, and those who are menstruating - for whom which prayer is not incumbent upon! This is so that they can witness the blessings of this event and the calling of Muslims.

In this hadeeth, Umm ʿAtiyyah(may Allah be pleased with her) reports that the Prophet ﷺ ordered all of the women to set out towards the site where the ‘Eid prayer was held.

Whether it was the ‘Eid al-Fiṭr or Al-Aḍhaa; even the young virgin girls departed from their homes and chambers [which they often remained in] for the sake of remaining concealed from the unnecessary viewing of others; and likewise - [for] the woman during her menses, all of them were ordered to go out towards the place where the ‘Eid prayer was performed in the time of the Prophet ﷺ. However, those women who were on their menses used to sit at the very back behind the people, following the lead of the people, thus, said with them the takbeer[aat], called upon Allah in supplication. All this as they hoped for the obtainment of blessings, rewards, and purification from [their] sins on this day.

This shows the merit of this glorious day, and the mercy and forgiveness that Allah pours forth onto His servants, and that kind of Allah’s remembrance and pious acts [of all be observed].

From the other benefits that we can conclude from this hadeeth is to notice the strong encouragement of performing lots of Allah’s remembrance on this day..

972

ʿAbdullah ibn ʿUmar (may Allah be pleased with them) related that on the day of ‘Eid al-Fiṭr or Al-Aḍhaa a spear used to be thrusted into the ground in front of the Prophet ﷺ, and then he would pray..

Commentary : In this hadeeth, a practical demonstration of some of the guidance of the Prophet ﷺ [can be observed] with regards to the prayer in general, and the two ‘Eid prayers specifically; ʿAbdullah ibn ʿUmar (may Allah be pleased with them) reports that a spear would be thrusted into the ground in front of the Prophet ﷺ before starting the two ‘Eid prayers so that it could serve as a barrier (sutrah) for him ﷺ. This was done for the purpose of demarcating his ﷺ place of prayer so that no one could pass in front of him.

The spear [that is mentioned here] is a short pole with a broad spearhead, and it has a shorter length than the rumh [i.e., which was a longer type of spear often used by horsemen in combat].

The Prophet ﷺ used to do this for the two ‘Eid prayers, because he would perform these two prayers outdoor at the Musallaa, where the land is wide and spacious, and there are no structures or barriers.

This was also the habit of the Prophet ﷺ during his travels; because: in most instances, the traveller cannot find a wall [so that he may] be shielded by it when he wants to pray; and most of what he prays [is done so] outdoor in lands that are expansive [and lack structure, etc].

It is therefore incumbent upon whoever is praying by themselves to place an object to serve as a barrier between himself and the direction of the Qiblah - so that no one may pass and interrupt [his] performance of the prayer - specifically in open places. As for the congregational prayer, it is sufficient that the Imaam places a barrier in front of himself, as this will serve as a barrier for the ones praying behind him.

From the other benefits that we can conclude from this hadeeth is that the Prophet ﷺ was so keen to place a barrier in front of him whenever he wanted to pray..

973

Ibn ‘Umar (may Allah be pleased with them both) related that the Prophet ﷺ would go out in the morning* to the place of prayer with a short spear in front of him which was carried and set up in front of him in the place of prayer, and he would pray towards its direction..

Commentary : Out of earnest concern, the Prophet ﷺ would utilise an object to serve as a barrier in prayer. This hadeeth is a practical demonstration of one of the guidance of the Prophet ﷺ regarding the placing a barrier in front of him in prayer. Ibn ʿUmar (may Allah be pleased with them) reports that the Prophet ﷺ used to arrive at the place where the prayer of ‘Eid would be performed and his Companions (may Allah be pleased with them) would bring along a short spear for him.

In another version of the same hadeeth in al-Bukhaaree, it’s narrated as: “A short spear was thrusted into the ground in front of him”. The short spear here refers to a strong rod that is similar to the spear but shorter. The short spear was brought by the Companions so that it would be set up in front of him ﷺ and serve as a barrier. This was done for the purpose of demarcating his ﷺ place of prayer, so that no one could pass in front of him ﷺ.

This was also the habit of the Prophet ﷺ during his travels; because: in most instances, the traveller cannot find a wall so that he may be shielded by it when he wants to pray; and most of what he prays [is done so] outdoor in lands that are expansive [and lack structure, etc].

It is therefore incumbent upon whoever is praying by themselves to place an object to serve as a barrier between himself and the direction of the Qiblah - so that no one may pass and interrupt [his] performance of the prayer - specifically in open places. As for the congregational prayer, it is sufficient that the Imaam places a barrier in front of himself, as this will serve as a barrier for the ones praying behind him.
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975

Narrated ʿAbdullah Ibn ‘Abbaas(may Allah be pleased with them): I went out with the Prophet ﷺ on the day of ‘Eid al-Fiṭr or Al-Aḍhaa. The Prophet ﷺ prayed and then delivered the sermon and then went towards the women, preached, and advised them and ordered them to give alms..

Commentary : The Prayer of ‘Eid has requisites, recommended actions, and etiquettes. which the Companions of the Prophet ﷺ learned directly from him, and then conveyed them to us.

This hadeeth elaborates on some of the guidance of the Prophet ﷺ with regards to the ‘Eid prayer. ʿAbdullah Ibn ‘Abbaas(may Allah be pleased with them) reports that he went with the Prophet ﷺ on the day of ‘Eid al-Fiṭr or ‘Eid Al-Aḍhaa to offer the prayer of ‘Eid.

The Prophet ﷺ used to pray it at al-Musallaa, which is a wide and spacious area. Then, he began with the performance of the prayer - [which], for the ‘Eid prayer[s] do not have an adhaan or iqaamah; nor are there any sunnah prayers which are performed before or after it. Then, he ﷺ delivered a sermon to the people, [and it] is like the sermon delivered on Fridays - [which] is comprised of two parts and a pause [in between both of them]; except that it is delivered after the prayer and not before it.

Afterwards, he ﷺ went towards the women near the place where they prayed; so that he could preach and remind them and urge them to give alms.

The Prophetﷺ gathered the alms for the purpose of distributing it among those in need; like what his ﷺ custom was with voluntary charities and zakaat.

From the other benefits that we can conclude from this hadeeth is that when women attend the prayers of men and their congregations, they should be separated from the men as a precaution, out of fear that temptation [may rise] against them.

The hadeeth teaches us to set out towards the site where the ‘Eid prayer is held to attend the ‘Eid prayer, and that it is performed before the sermon is delivered.

We understand from this hadeeth the importance of preaching and reminding women, and exhort them to give alms, and that it is permissible for the male scholar to teach women Islamic knowledge and exhort them in women’s only classes..

1204

Nubayh ibn Wahb reported: We went out with Abān ibn ‘Uthmān. When we were at Malal, the eyes of ‘Umar ibn ‘Ubaydullāh became sore and, when we reached Ar-Rawhā’, the pain grew intense. He sent (someone) to Abān ibn ‘Uthmān to ask him (what to do). He sent him (a message) to apply aloes to them, for ‘Uthmān (may Allah be pleased with him) reported from the Messenger of Allah (may Allah's peace and blessings be upon him) that if the eyes of a man in a state of Ihrām become sore, he should bind them with aloes..

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. A Muhrim is forbidden from things that have been lawful for him before Ihrām, like applying kohl to his eyes. Hajj involves hardship that entails facilitation. An aspect of facilitation is to allow him to use permissible things for medical treatment.
In this Hadīth, the Tābi‘i Nubayh ibn Wahb informs that they went out in a state of Ihrām for Hajj with Abān ibn ‘Uthmān (may Allah be pleased with him), who was a leader of pilgrims. As they reached an area called Malal, which is located to the direct west of the basin of Wādi al-‘Aqīq, west of Madīnah; it is nearly 50km away from it, the eyes of ‘Umar ibn ‘Ubaydullāh started becoming sore. Then, when they reached the area of Ar-Rawhā’, the pain grew intense in a way that required treatment. Ar-Rawhā’: A place between the Two Sacred Mosques, located 80km away from Madīnah. So, he sent someone to Abān ibn ‘Uthmān to ask him about the ruling on medical treatment for the eyes of a Muhrim. Abān ibn ‘Uthmān sent the response to him saying that his father ‘Uthmān ibn ‘Affān (may Allah be pleased with him) reported from the Prophet (may Allah's peace and blessings be upon him) that if the eyes of a Muhrim become sore, he should bind them and put drops of aloes into the eyes. Aloes: A dry extract of a bitter tree. The intended meaning is that he should mix aloes with water and place drops from it into his eyes, or apply it to his eyes like kohl, or put it on his eyes. Aloe is not perfume, so it is not forbidden for a Muhrim.
The Hadīth indicates that a Muhrim can bind the eyes and other areas with aloes..

1209

‘Ā’ishah (may Allah be pleased with her) reported: Asmā’ bint ‘Umays gave birth to Muhammad ibn Abi Bakr at the tree. Then, the Messenger of Allah (may Allah's peace and blessings be upon him) commanded Abu Bakr to ask her to take a bath and assume Ihrām..

Commentary : Hajj is the fifth among the pillars of Islam. It is an act of worship for those who can find a way to it. Hajj involves hardship that entails facilitation. An example is that if a Muhrim woman gives birth during her state of Ihrām and before embarking upon the rituals of Hajj, she may take a bath, purify herself, and assume Ihrām for Hajj. She, however, may not perform Tawāf except after her complete purification. This represents facilitation for her, so that she will not miss Hajj on its specific days. The Mother of the Believers ‘Ā’ishah (may Allah be pleased with her) relates that Asmā’ bint ‘Umays gave birth. This is called Nefās in Arabic, for the coming out of a Nafs (a soul), which is the baby or blood. Asmā’ bint ‘Umays was the wife of Abu Bakr as-Siddīq (may Allah be pleased with both of them). When she gave birth to her son Muhammad ibn Abi Bakr (may Allah be pleased with both of them) on the way to the Farewell Hajj, in the tenth Hijri year, the Messenger of Allah (may Allah's peace and blessings be upon him) commanded her husband Abu Bakr to order her to take a bath to remove her postpartum blood and assume Ihrām for Hajj. This bath is meant for cleanliness, not purification, for a newly-delivered woman is like a menstruating woman: she does not become pure unless the blood stops flowing.
A woman in a menstrual or postpartum period can validly perform all the rituals of Hajj except for Tawāf, as indicated by a Hadīth narrated by An-Nasā’i and Ibn Mājah, in which Abu Bakr (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "and she should do what people do," of Dhikr and Talbiyah, and stand at Mina, ‘Arafāt, and Muzdalifah, "except that she should not perform Tawāf around the House," i.e., she should not perform Tawāf Ar-Rukn around the honorable Ka‘bah unless she becomes pure of the postpartum bleeding, after which she can do Tawāf.
His statement "at the tree" refers to the tree underneath which the Prophet (may Allah's peace and blessings be upon him) used to stop when he left Madīnah for Makkah to perform ‘Umrah or Hajj. He would alight in the shade of this tree, pray, and then assume Ihrām for ‘Umrah or Hajj. In the version by Jābir ibn ‘Abdullāh, narrated by Muslim, she gave birth in Dhu al-Hulayfah, and in the version by An-Nasā’i: "in Al-Baydā’". These three locations are close to each other. The tree is located in Dhu al-Hulayfah, and Al-Baydā’ lies on the outskirts of Dhu al-Hulayfah.
The Hadīth points to the validity of Ihrām by a woman in her postpartum period or menstruation as she takes a bath for assuming Ihrām.
It shows Islam's facilitation and care for women who newly delivered in order for them not to miss Hajj and become obliged to return in a subsequent year.
It also indicates that Talbiyah should be proclaimed upon assuming Ihrām for Hajj or ‘Umrah, and that women are like men in this regard..

1211

‘Ā’ishah (may Allah be pleased with her) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) performed the Ifrād Hajj..

1213

Jābir (may Allah be pleased with him) reported: We came with the Messenger of Allah (may Allah's peace and blessings be upon him) intending to perform the Ifrād Hajj, and ‘Ā’ishah (may Allah be pleased with her) came to perform ‘Umrah. Then, when we were in Sarif, her menses started. When we arrived, we performed Tawāf around the Ka‘bah and the rituals between Safa and Marwah. Then, the Messenger of Allah (may Allah's peace and blessings be upon him) commanded those of us who did not have a Hady (sacrificial animal) to end our Ihrām. We said: "End [our] Ihrām to what degree?" He said: 'Completely.' So, we had intercourse with our wives, put on perfume, and wore our garments, with only four nights separating us from ‘Arafah. Then, we assumed the Ihrām on the day of Tarwiyah. Then, the Messenger of Allah (may Allah's peace and blessings be upon him) entered the place of ‘Ā’ishah (may Allah be pleased with her) and found her weeping. He said: "What is the matter with you?" She said: "I have got my menses, and the people ended their Ihrām, but I did not end it, nor did I perform Tawāf around the House, and the people are going for Hajj now." He said: "This is something that Allah decreed for the daughters of Adam. Take a bath and then assume Ihrām for Hajj." She did so and performed all the rituals. Then, when she became pure, she performed Tawāf around the Ka‘bah and the rituals between Safa and Marwah. Then, he said: "You have ended Ihrām from your Hajj and ‘Umrah at the same time." She said: "O Messenger of Allah, I feel upset because I did not make Tawāf around the House until I performed Hajj." He said: "Take her, O ‘Abdur-Rahmān, and make her perform ‘Umrah from At-Tan‘īm." That was on the night of Al-Hasbah..

Commentary : Hajj is one of the pillars of Islam which Allah Almighty ordained upon His servants. It must be performed by those who are physically and financially capable. The Prophet (may Allah's peace and blessings be upon him) performed Hajj once, in the tenth Hijri year, and it was called the Farewell Hajj. So, the Companions (may Allah be pleased with them) conveyed the details of this Hajj from him, in order for us to learn the manner of Hajj enjoined by Allah, Exalted be He.
In this Hadīth, Jābir ibn ‘Abdullāh (may Allah be pleased with him) relates that they - i.e., most of them - came with the Prophet (may Allah's peace and blessings be upon him) ready for the Hajj of Ifrād. Ihlāl: raising one's voice with Talbiyah. It here means intending to assume Ihrām. Ifrād means that the pilgrim assumes Ihrām for Hajj only. ‘Ā’ishah, Mother of the Believers (may Allah be pleased with her), was among those who assumed Ihrām for ‘Umrah. When they were in 'Sarif', the name of a place ten miles (nearly 16km) away from Makkah, ‘Ā’ishah (may Allah be pleased with her) got her menses. When they arrived in Makkah, they performed Tawāf around the Ka‘bah, and then performed Sa‘i between Safa and Marwah, which are the rituals of ‘Umrah. Then, the Messenger of Allah (may Allah's peace and blessings be upon him) enjoined his Companions (may Allah be pleased with them) who did not bring a Hady - anything offered to the Ka‘bah from livestock, camels, cows, and sheep as an act of worship to Allah - to end their Ihrām. They asked: To what extent should we end our Ihrām? They were hesitant regarding that because they came for Hajj, and a performer of Hajj should not end his Ihrām until he has completed all the rituals. The Prophet (may Allah's peace and blessings be upon him) answered them: 'Completely' i.e., all things forbidden due to Ihrām are now permissible. This state is called Tamattu‘ in Hajj. The Prophet (may Allah's peace and blessings be upon him) and some of his Companions were among those who brought the Hady with them. So, they did not end their Ihrām. Those who did not bring the Hady obeyed the Prophet's command by taking off their clothing of Ihrām and then they cut their hair - they did not shave it so that they could do so after Hajj - and engaged in sexual intercourse with their women, applied perfume, and wore the clothes forbidden under Ihrām. At that point, only four nights separated them from standing at ‘Arafah, on the ninth day of Dhul-Hijjah. Then, those who performed ‘Umrah in Tamattu‘ Hajj assumed Ihrām for Hajj on the day of Tarwiyah, the 8th of Dhul-Hijjah. It was called as such because the water was little in Mina; so, they would quench their thirst with water and would carry it for later use.
Then, the Prophet (may Allah's peace and blessings be upon him) entered the place of ‘Ā’ishah (may Allah be pleased with her) and found her weeping. He asked her why she wept, and she told him about her menses and that it prevented her from performing ‘Umrah, as she did not perform Tawāf around the Ka‘bah, and that she was still in her menstruation while the people were preparing for the rituals of Hajj. So, she was weeping over missing all of that. Comforting her, the Messenger of Allah (may Allah's peace and blessings be upon him) said: "This" i.e., the menses, is something that Allah Almighty decreed for the daughters of Adam. So, take a bath for cleansing and then assume Ihrām for Hajj, i.e., be in the Ihrām you have assumed. A woman in menstruation or postpartum period may perform all the rituals of Hajj except for Tawāf, as per the Prophet's statement: "So, do all what the pilgrims do, but do not perform Tawāf." Narrated by Al-Bukhāri and Muslim.
‘Ā’ishah (may Allah be pleased with her) did what the Prophet (may Allah's peace and blessings be upon him) enjoined her to do. She performed all the rituals, standing at ‘Arafah and going to Muzdalifah and Mina. Then, when she became pure from her menses, she performed Tawāf around the Ka‘bah, and performed Sa‘i between Safa and Marwah. The Prophet (may Allah's peace and blessings be upon him) informed her that she ended Ihrām from both her Hajj and ‘Umrah, and this is because the rituals of ‘Umrah were incorporated into Hajj, as she became a performer of Qirān Hajj. Therefore, she ended Ihrām from both at the same time. Thereupon, ‘Ā’ishah said to the Prophet (may Allah's peace and blessings be upon him): "I feel upset because I did not make Tawāf around the House until I performed Hajj," i.e., when she assumed Ihrām for ‘Umrah in the beginning. She used the word Hajj and meant ‘Umrah. The intended meaning is that she did not perform the ‘Umrah of Tamattu‘ like others. So, the Prophet (may Allah's peace and blessings be upon him) asked her brother ‘Abdur-Rahmān ibn Abi Bakr (may Allah be pleased with him) to take her to At-Tan‘īm so that she could assume Ihrām for ‘Umrah from there - comforting her heart. At-Tan‘īm is a place situated from 5 to 6 kilometers away from Makkah, and it is the closest area of Al-Hill (outside of the sacred precinct) to the House. It was called as such because Mount Nu‘aym lies to its right side and Mount Nā‘im lies to its left, and the valley is called Na‘mān. All that happened during the night of Al-Hasbah, i.e., the night of stay in Al-Muhassab after departing from Mina. Al-Muhassab is a place outside Makkah, and it is a broad channel area that contains tiny pebbles. It lies between Mina and Makkah and is closer to Mina. It is said: It is the place of throwing the pebbles in Mina. The Prophet (may Allah's peace and blessings be upon him) alighted there after the days of throwing the pebbles, where his freed slave Abu Rāfi‘ had set up the tent for him. The stopping and staying in this place happened before the farewell Tawāf. It is narrated in the Sahīh Al-Bukhāri Collection "that the Prophet (may Allah's peace and blessings be upon him) performed the Zhuhr, ‘Asr, Maghrib, and ‘Ishā’ prayers and then had a sleep in Al-Muhassab, after which he rode toward the House and performed Tawāf around it."
The Hadīth indicates that if a performer of ‘Umrah is a resident of Makkah or coming from outside Makkah and lies within the Miqāt, his Miqāt is from Al-Hill, and if he lies outside the Miqāt, then his Miqāt is the Miqāt of his Hajj.
It also mentions that Hajj may be dissolved and turned into ‘Umrah.
The Hadīth demonstrates that one Tawāf and one Sa‘i are sufficient for both the Hajj and ‘Umrah of a performer of Qirān Hajj..

1214

Jābir ibn ‘Abdullāh (may Allah be pleased with him) reported: When we ended Ihrām, the Prophet (may Allah's peace and blessings be upon him) commanded us to assume Ihrām as we headed to Mina. He said: We pronounced Talbiyah in Al-Abtah..

Commentary : The Prophet's Hajj abounded with rulings. The Prophet (may Allah's peace and blessings be upon him) demonstrated the rulings related to Hajj and ‘Umrah and what should be done by a performer of Qirān, Tamattu‘, or Ifrād Hajj, as well as other rituals and rites that he ordered his Ummah to learn from him.
In this Hadīth, Jābir ibn ‘Abdullāh (may Allah be pleased with him) reports that during the Farewell Hajj, the Messenger of Allah (may Allah's peace and blessings be upon him) ordered them, after they ended their Ihrām following the performance of ‘Umrah, to assume Ihrām for Hajj. Earlier, the Prophet (may Allah's peace and blessings be upon him) had ordered some of his Companions (may Allah be pleased with them) to end their Hajj and turn it into ‘Umrah, addressing this command to those who had not brought the sacrificial animals with them. This was known as Tamattu‘ Hajj. Then, the Prophet (may Allah's peace and blessings be upon him) ordered them to assume Ihrām for Hajj as they headed to Mina on the 8th day of Dhul-Hijjah, the day of Tarwiyah. He said: "We pronounced the Talbiyah," which is to raise one's voice in saying the Talbiyah and to have the intention of Ihrām for Hajj "in Al-Abtah", which is the Bat'hā’ of Makkah, a place full of pebbles and sand. It is also known as Al-Bat'hā’. This is a place located between Mina and Makkah, and it is closer to Mina. It is said: It is the place for throwing the Jamarāt in Mina. It used to be called Khayf Bani Kinānah, and it lies outside Makkah, in the direction of Madīnah. They assumed Ihrām in Al-Abtah because they had alighted there. Indeed, if anyone wants to assume Ihrām for Hajj while he is in Makkah, he should assume it from the place where he stays or alights.
The Hadīth mentions Tamattu‘ Hajj, as ‘Umrah is performed first.
It indicates that Ihrām for Hajj should be assumed on the day of Tarwiyah, which is the 8th of Dhul-Hijjah..

1215

Jābir ibn ‘Abdullāh (may Allah be pleased with him) reported: Neither the Prophet (may Allah's peace and blessings be upon him) nor his Companions performed Tawāf between Safa and Marwah except for one Tawāf. [Another version adds]: his first Tawāf.

Commentary : Hajj is one of the pillars of Islam, and it is an act of worship for those who can find a way to do it. Ihrām for it can either be assumed as Ifrād, Qirān, or Tamattu‘, which is performing ‘Umrah before Hajj. This Hadīth clarifies one of the aspects of the Prophet's performance of Hajj in the Farewell Hajj. He performed Qirān Hajj, combining Hajj and ‘Umrah, because he had the sacrificial animals with him. Therefore, Jābir ibn ‘Abdullāh (may Allah be pleased with him) said: "Neither the Prophet (may Allah's peace and blessings be upon him) nor his Companions performed Tawāf between Safa and Marwah except for one Tawāf." Another version adds: "his first Tawāf," i.e., the Prophet (may Allah's peace and blessings be upon him) and those with him who performed Qirān Hajj did not engage in Sa‘i between Safa and Marwah except for one Sa‘i, which is the Sa‘i performed along with Tawāf al-Qudūm (Arrival). Indeed, one Tawāf and one Sa‘i are sufficient for the performer of Qirān Hajj, in which the rituals of ‘Umrah are included in the rituals of Hajj.
As for those who perform Tamattu‘ Hajj, doing ‘Umrah before Hajj, they are required to perform two Sa‘is: one Sa‘i for their ‘Umrah and one Sa‘i for their Hajj on the Day of Nahr (Slaughter). This is clarified by a Hadīth narrated by Al-Bukhāri and Muslim, and the wording here is of Al-Bukhāri, in which ‘Ā’ishah (may Allah be pleased with her) reported: "Those who raised their voices in Talbiyah for ‘Umrah performed Tawāf around the House and between Safa and Marwah. Then, they ended Ihrām, and then they performed another Tawāf after returning from Mina," i.e., those who performed Tamattu‘ Hajj. "As for those who combined Hajj and ‘Umrah," i.e., who performed Qirān Hajj, "they performed one Tawāf.".

1217

Abu Nadrah reported: Ibn ‘Abbās used to enjoin Mut‘ah, whereas Ibn az-Zubayr used to prohibit it. He said: I mentioned that to Jābir ibn ‘Abdullāh, who said: "This Hadīth happened in my presence. We performed Tamattu‘ with the Messenger of Allah (may Allah's peace and blessings be upon him). When ‘Umar rose up, he said: 'Indeed, Allah made permissible for His Messenger what He willed through what He willed, and indeed the Qur’an was already revealed. So, {Complete Hajj and ‘Umrah for Allah} [Surat al-Baqarah: 196] as Allah commanded you and cut off the marriage to these women. No man who married a woman for an appointed duration will be brought to me except that I will stone him.'" [And in a version]: Separate your Hajj from your ‘Umrah, for this makes your Hajj more complete and your ‘Umrah more complete..

Commentary : Mut‘ah in the Shariah is a term that jointly refers to the performance of ‘Umrah in Mut‘ah until the coming of Hajj and to the Mut‘ah marriage. The right meaning is to be understood from the context where it occurs. There was a difference of opinion among the Prophet's Companions over the Mut‘ah marriage, with some deeming it permissible and others forbidding it, according to what each side understood from the Prophet's Sunnah. Likewise, there was a difference of opinion over Tamattu‘ of ‘Umrah until the advent of Hajj.
In this Hadīth, the Tābi‘i Abu Nadrah Al-Mundhir ibn Mālik al-Basri relates that ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) used to enjoin Mut‘ah, whereas ‘Abdullāh ibn az-Zubayr (may Allah be pleased with him) used to prohibit it. The difference arose over the interpretation of the meaning of Mut‘ah here: whether it is the Mut‘ah of Hajj or the Mut‘ah marriage. In a version by Muslim: "Ibn ‘Abbās and Ibn az-Zubayr differed over the two kinds of Mut‘ah." The Mut‘ah marriage is to marry a woman for a specified period, using the word Tamattu‘, in return for a sum of money. This kind of marriage was permissible at the beginning. Then, the Prophet (may Allah's peace and blessings be upon him) forbade it since the day of the Battle of Khaybar until the Day of Judgment. Tamattu‘ in Hajj is when the pilgrim assumes Ihrām for ‘Umrah during the months of Hajj and then ends his Ihrām, after which he assumes Ihrām for Hajj in the same year. So, if he comes to Makkah during the months of Hajj and performs ‘Umrah and completes it, he may end his Ihrām and enjoy all that is lawful until the rituals of Hajj begin.
So, Abu Nadrah mentioned that difference of opinion to Jābir ibn ‘Abdullāh (may Allah be pleased with him), who said: "This Hadīth happened in my presence" i.e., I was present while it happened. He (may Allah be pleased with him) pointed out that they observed Tamattu‘ during the lifetime of the Messenger of Allah (may Allah's peace and blessings be upon him). Jābir's response comprises the Mut‘ah of Hajj and the Mut‘ah marriage. "When ‘Umar rose up," i.e., assuming the caliphate, he said: "Indeed, Allah made permissible for His Messenger what He willed" of rulings "through what He willed" of the revelation which He willed to send down - the Qur’an's verses and the Prophet's Hadīths. He thus indicated that such Mut‘ah marriages were exclusively permissible for them. "and indeed the Qur’an was already revealed," i.e., it was sent down and placed in order, its injunctions were completed and established, and its rulings settled; so, it is not subject to abrogation or alteration after the Messenger of Allah (may Allah's peace and blessings be upon him) passed away; and it contains the command to complete Hajj and ‘Umrah. Allah Almighty says: {And Complete Hajj and ‘Umrah for Allah.} [Surat al-Baqarah: 196] By this, he meant that the Mut‘ah of Hajj was abolished when Allah commanded that Hajj and ‘Umrah be completed; and likewise, the Mut‘ah marriage was abolished when Allah mentioned the conditions of marriage in His Book and clarified its rulings; so, nothing can be added thereto, omitted therefrom, or changed. "So, complete Hajj and ‘Umrah for Allah, as Allah commanded you." ‘Umar (may Allah be pleased with him) held that the completion of Hajj and ‘Umrah can be achieved by performing each of them separately. So, ‘Umar's statement apparently indicates that it is invalid to dissolve Hajj and turn it into ‘Umrah. He did not mean by this to contradict the Qur’an and the Sunnah. Muslim narrated: "that Abu Mūsa asked ‘Umar about that, and ‘Umar said: Indeed, I am aware that the Prophet (may Allah's peace and blessings be upon him) and his Companions engaged in it, but I disliked that the married persons should have intercourse with them under the shade of trees and then set out for Hajj with water trickling down of their heads." The meaning: I disliked Tamattu‘, for it entails exit from Ihrām and engaging in sexual intercourse with women until the departure for Hajj. It is authentically narrated in the Two Sahīh Collections that Surāqah ibn Mālik asked the Prophet (may Allah's peace and blessings be upon him) when he ordered his Companions to dissolve Hajj and turn it into ‘Umrah and observe Tamattu‘ until Hajj, saying: Does this apply to this year of ours or forever? Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: But forever.
‘Umar (may Allah be pleased with him) said on the Mut‘ah marriage: "and cut off," i.e., halt and finish this matter, namely marrying these women, i.e., the Mut‘ah. "No man who married a woman for an appointed duration will be brought to me except that I will stone him." So, he considered the Mut‘ah marriage to be like adultery. The Prophet (may Allah's peace and blessings be upon him) permitted the Mut‘ah marriage in the beginning and then forbade it later during the Battle of Khaybar and until the Day of Judgment, and he declared it unlawful during the Farewell Hajj, as narrated by Al-Bukhāri, Muslim, and others.
The Hadīth warns against doing anything prohibited by the Prophet (may Allah's peace and blessings be upon him).
It forbids the Mut‘ah marriage..

1218

Muhammad ibn ‘Ali ibn al-Husayn reported: We entered the place of Jābir ibn ‘Abdullāh, he asked about the people, and when my turn came, I said: "I am Muhammad ibn ‘Ali ibn Husayn." He patted my head with his hand and undid my upper button and then undid my lower button. He then placed his hand between my nipples, and I was a young boy then. He then said: "Welcome, son of my brother, ask what you wish." I asked him, and he was blind. The time of prayer came, and he stood wrapped in a mantle. Whenever he placed it on his shoulder, its ends fell due to its shortness, and his gown was placed on a rack by his side. He led us in prayer. I said: "Tell me about the Hajj of the Messenger of Allah (may Allah’s peace and blessings be upon him)." He signaled with his hand and folded his fingers, indicating nine. He said: "The Messenger of Allah (may Allah’s peace and blessings be upon him) remained nine years during which he did not perform Hajj. Then, there was a public announcement in the tenth year to the effect that the Messenger of Allah (may Allah’s peace and blessings be upon him) was about to perform Hajj. A large number of people came to Madīnah, everyone desiring to follow the example of the Messenger of Allah (may Allah’s peace and blessings be upon him) and act like him. We went out with him until we reached Dhu al-Hulayfah. Asmā’ bint ‘Umays gave birth to Muhammad ibn Abu Bakr. She sent a message to the Messenger of Allah (may Allah’s peace and blessings be upon him) asking him: 'What should I do?' He said: 'Take a bath, bandage your private parts with a cloth, and assume Ihrām.' The Messenger of Allah (may Allah’s peace and blessings be upon him) prayed in the mosque and then mounted Al-Qaswā’, and his she-camel stood erect with him on its back, on Al-Baydā’ (the wilderness). I looked as far as I could see and saw (many) people on mounts, on foot in front of him, a similar number on his right side, a similar number on his left side, and a similar number behind him. The Messenger of Allah (may Allah’s peace and blessings be upon him) was among us, the Qur’an was being revealed to him, and he knew its interpretation. Whatever he did according to it, we did it. He then raised his voice as he declared Allah’s oneness: 'Labbayka allahumma labbayk, labbayka la sharīka laka labbayk, inna al-hamda wa an-ni‘mata laka wa al-mulk, la sharīka lak (I am at Your service, O Allah, You have no partner; the praise, the favor, and the dominion belong to You. You have no partner). The people raised their voices too saying this as they wanted to say. The Messenger of Allah (may Allah’s peace and blessings be upon him) did not make any comment and he (may Allah’s peace and blessings be upon him) continued his Talbiyah. Jābir (may Allah be pleased with him) said: We did not intend to perform anything but Hajj. We did not know ‘Umrah. When we came with him to the House, he touched the Corner, doing Ramal (brisk walk) for three rounds and walking for four. Then, he went forward to the Maqām Ibrahim (Station of Abraham) (peace be upon him). He recited: {And take the station of Abraham as a place of prayer} [Surat al-Baqarah: 125]. He kept the Station between him and the House. My father used to say: 'I do not know that he narrated it from anyone except the Prophet (may Allah’s peace and blessings be upon him).' He used to recite in the two Rak‘ahs the Surahs of: {Say: 'He is Allah, the One'} and: {Say: 'O disbelievers.'} He then returned to the Corner and touched it, after which he went out by the gate to Safa. When he reached near Safa, he recited: '{Indeed, Safa and Marwah [mounts] are among the symbols of Allah} [Surat al Baqarah: 158]. I begin with what Allah began with.' He then began with Safa and ascended it until he saw the House and faced the Qiblah. So, he declared the oneness of Allah, proclaimed his greatness, and said: La ilaha illa Allahu wahdahu la sharīka lah, lahu al-mulku wa lahu al-hamd, wa huwa ‘ala kulle shay’in qadīr, la ilaha illahu wahdahu, anjaza wa‘dah, wa nasara abdah, wa hazama al-ahzābaha wahdah (There is no god but Allah, alone, with no partner. The dominion and the praise belong to Him, and He is Able to do all things. There is no god but Allah, alone. He fulfilled His promise, supported His servant, and routed the confederates, alone.) He then supplicated during that, saying such words three times. Then, he descended to Marwah, and when his feet reached the bottom of the valley, he walked quickly, and when we ascended, he walked, until he reached Marwah. He did at Marwah what he did at Safa, and when it was the end of his Tawāf at Marwah, he said: 'If I had known before what I came to know afterward regarding this matter of mine, I would not have brought sacrificial animals and would have made it an ‘Umrah; so, if any of you has no sacrificial animals, he may end his Ihrām and make it an ‘Umrah.' Thereupon, Surāqah ibn Mālik ibn Ju‘shum got up and said: 'O Messenger of Allah, does this apply to the present year or forever?' The Messenger of Allah (may Allah’s peace and blessings be upon him) intertwined his fingers and said: '‘Umrah has been incorporated in Hajj - twice - No, but forever and ever.' ‘Ali came from Yemen with the sacrificial animals of the Prophet (may Allah’s peace and blessings be upon him) and found Fātimah (may Allah be pleased with her) among one of those who had taken off their Ihrām, and she put on colored clothes and used cohl into her eyes. He expressed disapproval of that, so she said: 'My father commanded me to do this.' He said: ‘Ali said in Iraq: 'I went to the Messenger of Allah (may Allah’s peace and blessings be upon him) to complain against Fātimah for what she had done and to ask for the opinion of the Messenger of Allah (may Allah's peace and blessings be upon him) regarding what she had mentioned to me. He said: 'She spoke the truth; she spoke the truth. What did you say when you put on Ihrām for Hajj?' He said: 'O Allah, I put on Ihrām for the same purpose for which Your Messenger has put it on.' He said: 'I have sacrificial animals with me; so, do not take off Ihrām.' He said: The total of those sacrificial animals brought by ‘Ali from Yemen and of those brought by the Prophet (may Allah's peace and blessings be upon him) was one hundred. He said: Then, all the people except the Prophet (may Allah's peace and blessings be upon him) and those who had the sacrificial animals with them took off their Ihrāms and shortened their hair. When the Day of Tarwiyah came, they went towards Mina having put on their Ihrāms for Hajj, and the Messenger of Allah (may Allah’s peace and blessings be upon him) rode and prayed the Zhuhr, ‘Asr, Maghrib, ‘Ishā’, and Fajr prayers at Mina. After that, he waited a little until the sun rose and gave orders for a tent of hair to be set up at Namirah. The Messenger of Allah (may Allah’s peace and blessings be upon him) proceeded, and the Quraysh had no doubt that he would halt at Al-Mash‘ar Al-Harām, as the Quraysh used to do in Jāhiliyyah; but he kept on until he reached ‘Arafah and found that the tent had been set up at Namirah. There, he dismounted, and when the sun had passed the meridian, he ordered for Al-Qaswā' to be brought, and when it was saddled for him, he went down to the bottom of the valley and addressed the people, saying: 'Indeed, your blood and your property are as inviolable to you as this day of yours in this month of yours in this town of yours. Lo! Everything pertaining to Jāhiliyyah has been put under my feet and claims for blood vengeance belonging to Jāhiliyyah have been abolished. The first of those murdered among us whose blood vengeance I remit is the son of Rabī‘ah ibn al-Hārith. He was suckled among Banu Sa‘d and then killed by Hudhayl. The usury of Jāhiliyyah is abolished, and the first of usury which I abolish is our usury, the usury of ‘Abbās ibn ‘Abd al-Muttalib, for it is all abolished. Fear Allah regarding women, for you have got them under Allah’s security and have the right to intercourse with them by Allah’s word. It is your right upon them that they should not allow anyone whom you dislike to step on your mattresses; so, if they do that, beat them, but not severely. You are responsible for providing them with food and clothing in a fitting manner. I have left among you something, if you hold on to it, you will never again go astray: the Book of Allah. You will be asked about me, so what will you say?' They said: 'We testify that you have conveyed, fulfilled, and given advice.' Then, he raised his forefinger towards the sky, and pointing it at the people, he said: 'O Allah, bear witness; O Allah, bear witness,' three times. Then, Bilāl called the Adhān and then the Iqāmah, and he performed the Zhuhr prayer. Then, he called the Iqāmah, and he offered the ‘Asr prayer, offering no prayer between the two. Then, the Messenger of Allah (may Allah's peace and blessings be upon him) rode and came to the place of standing, making Al-Qaswā’ turn its back to the rocks and having the path taken by those who went on foot in front of him, and he faced the Qiblah. He remained standing until sunset, and the yellow light had somewhat gone, until the disc of the sun had disappeared. The Messenger of Allah (may Allah's peace and blessings be upon him) took Usāmah up behind him and severely picked the rein of Al-Qaswā’, so much so that its head was touching the front part of the saddle. Pointing with his right hand, he said: 'O people, calmness, calmness.' Whenever he ascended a mound, he let its rein a little loose so that it could ascend, until he came to Muzdalifah, where he performed the Maghrib and ‘Ishā’ prayers with one Adhān and two Iqāmahs. He did not offer supererogatory prayers between them. Then, he lay down until dawn and performed the Fajr prayer when the morning light was clear, with one Adhān and one Iqāmah. Then, he mounted Al-Qaswā’ and came to Al-Mash‘ar Al-Harām. He faced the Qiblah, supplicated to Him, and proclaimed His greatness, glorified Him, and declared His oneness, and he kept standing until the daylight was noticeably clear. Then, he departed before the sun rose and made Al-Fadl ibn ‘Abbās ride behind him, and he was a man with beautiful hair, white, and handsome. When the Messenger of Allah (may Allah’s peace and blessings be upon him) departed, women in howdahs began to quickly pass him by. Al-Fadl began to look at them. So, the Messenger of Allah (may Allah’s peace and blessings be upon him) placed his hand on the face of Al-Fadl, but Al-Fadl turned his face towards the other side, looking. The Messenger of Allah (may Allah’s peace and blessings be upon him) also turned his hand to the other side, and Al-Fadl also turned his face to the other side, looking at them until he reached the Valley of Muhassir. He urged the camel a little and following a middle road that leads to Al-Jamrah Al-Kubra, he came to the Jamrah that is beside the tree and threw seven small pebbles at it, saying Takbīr with each pebble of them - pebbles like date stones. He threw them from the bottom of the valley. Then, he went to the place of the sacrifice and sacrificed sixty-three camels with his own hand. He then let ‘Ali sacrifice the remainder, and he shared his sacrificial animals with him. After that, he ordered that a piece of flesh from each camel be put in a pot, and when it was cooked, the two of them ate some of it and drank some of its broth. Then, the Messenger of Allah (may Allah’s peace and blessings be upon him) rode and headed to the House and performed the Zhuhr prayer in Makkah. He then went to Banu ‘Abd al-Muttalib, who were supplying water at Zamzam, and said: 'Draw water, Banu ‘Abd al-Muttalib! Were it not that people would take the right to draw water from you, I would draw it along with you.' So, they handed him a bucket and he drank from it.".

Commentary : Hajj is the fifth among the pillars of Islam. It is an act of worship for those who can find a way to it. All its actions are taken from the Sunnah of the Prophet (may Allah's peace and blessings be upon him). The Tābi‘īs would go to the Companions of the Messenger of Allah (may Allah's peace and blessings be upon him) to ask them and learn from them the Hadīths of the Messenger of Allah (may Allah's peace and blessings be upon him) and what he did and said regarding the acts of worship.
In this Hadīth, the Tābi‘i Muhammad ibn ‘Ali ibn al-Husayn, known as Al-Bāqir - one of the descendants of the Messenger of Allah (may Allah's peace and blessings be upon him) - relates that he and others entered the place of Jābir ibn ‘Abdullāh (may Allah be pleased with him), who asked about those who entered, one by one. Jābir ibn ‘Abdullāh (may Allah be pleased with him) was blind at the time, as he became blind in the latter part of his life. When he asked about Muhammad ibn ‘Ali ibn Husayn, and he said his name to him, he extended his hand to Muhammad's head and undid the upper button on his shirt and then undid the lower button, i.e., he loosened it from the buttonhole to reveal his chest and place his hand on it, out of complete compassion towards him, for he is one of the household of the Messenger of Allah (may Allah's peace and blessings be upon him). He welcomed him. Jābir did that with him to give him a friendly feeling in light of his young age, as Muhammad was a young boy at the time. He said to him: "Welcome, son of my brother." He meant the brotherhood of religion, not blood relationship. All that Jābir did was out of extreme respect for the Prophet's household, in recognition of their status, and to distinguish them from others and treat them in a manner that befits their rank.
Jābir (may Allah be pleased with him) told him to ask him whatever he wished, which he did. The time of prayer came. So, Jābir (may Allah be pleased with him) stood wrapped in a mantle. Whenever he placed it on his shoulder, its ends fell off his shoulder due to its shortness, and his Ridā’, the garment that covers the upper body, was placed on a rack by his side. A rack is a group of sticks or pieces of wood whose heads are joined together, whereas their pillars have space in between; clothes are hung over it. Jābir (may Allah be pleased with him) led them in prayer, offering that prayer whose time came. After the prayer, Muhammad ibn ‘Ali ibn al-Husayn asked him to tell him about the Hajj of the Messenger of Allah (may Allah's peace and blessings be upon him). The Prophet (may Allah's peace and blessings be upon him) performed Hajj once, and it is called the Farewell Hajj. Jābir (may Allah be pleased with him) pointed with his hand and folded nine of his fingers, as the Arabs would use their fingers in counting. It is as if he wanted to count from one to nine. Then, Jābir (may Allah be pleased with him) said that the Messenger of Allah (may Allah's peace and blessings be upon him) remained in Madīnah for nine years after the Hijrah without performing Hajj. Then, in the tenth year after Hijrah, he ordered for a public announcement to be made to inform the people that the Messenger of Allah (may Allah's peace and blessings be upon him) was going to perform Hajj that year. This is because he (may Allah's peace and blessings be upon him) was keen to gather a large number of his Companions (may Allah be pleased with them), for them to prepared for Hajj with him, learn the rituals and rulings, observe his words and actions, and so that he would give them advice. Thus, those who were present would inform those who were absent, and the call of Islam would spread. The public announcement was not limited to the people of Madīnah only, but it extended to all places and regions. As a result, a lot of people came to Madīnah, all desiring and seeking to follow the example of the Messenger of Allah (may Allah's peace and blessings be upon him) and act like him in Hajj, for he was the role model.
Jābir (may Allah be pleased with him) says that they went out with him as five nights were remaining of the month of Dhul-Qi‘dah, as related in the version by An-Nasā’i and in the Two Sahīh Collections, in a Hadīth in which ‘Ā’ishah (may Allah be pleased with her) reported that he left Madīnah by daytime after performing the Zhuhr prayer as four Rak‘ahs in Madīnah. He departed between the Zhuhr and ‘Asr, until he reached Dhu al-Hulayfah, the Miqāt of the people of Madīnah and non-residents who pass by it. It is a village located nearly 6 or 7 miles (10km) away from Madīnah. In modern times, it is known among the general public as Abiyār ‘Ali or Ābār ‘Ali and it lies 420km away from Makkah.
In this place, Asmā’ bint ‘Umays, the wife of Abu Bakr as-Siddīq, gave birth to her son Muhammad ibn Abu Bakr (may Allah be pleased with them). She sent a message to the Prophet (may Allah's peace and blessings be upon him) asking him about what she should do with her Ihrām after she entered into a postpartum period. In response, the Messenger of Allah (may Allah's peace and blessings be upon him) instructed her to take a bath for cleanliness, for the blood of postpartum bleeding does not cease except after the end of the postpartum period. Therefore, he ordered her, saying: "and bandage your private parts with a cloth." This is to put a piece of cloth over the area of bleeding - the private parts - to stop the flow of blood. He (may Allah's peace and blessings be upon him) ordered her to assume Ihrām with intention and Talbiyah. A woman in a menstrual or postpartum period can validly perform all the rituals of Hajj except for Tawāf, as indicated by a Hadīth narrated by An-Nasā’i and Ibn Mājah, in which Abu Bakr (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "and she should do what people do," of Dhikr and Talbiyah, and stand at Mina, ‘Arafāt, and Muzdalifah, "except that she may not perform Tawāf around the House," i.e., she may not perform Tawāf Ar-Rukn around the honorable Ka‘bah unless she becomes pure of the postpartum bleeding, after which she can do Tawāf.
Then, he (may Allah's peace and blessings be upon him) offered the Zhuhr prayer as two Rak‘ahs, before leaving the Miqāt and after assuming Ihrām. The day when the Prophet (may Allah's peace and blessings be upon him) reached Dhu al-Hulayfah, he offered the ‘Asr prayer as two Rak‘ahs. Then, he performed the Maghrib, ‘Ishā’, Fajr, and Zhuhr prayers there; thus, he offered five prayers in it and stayed for a day and a night. He probably stayed in that place so that people would successively come to him, and they would thus be acquainted with the manner of his Hajj from its start, as Hajj begins from the Miqāt where Ihrām is assumed.
Thereafter, he (may Allah's peace and blessings be upon him) mounted Al-Qaswā’, the name of his riding she-camel, and his she-camel stood erect with him on its back, in "Al-Baydā’''. Al-Baydā’ in Arabic language means the empty desert. But here it refers to a certain place between Makkah and Madīnah, and it is located above the two signposts of Dhu al-Hulayfah for those who ascend from the valley. At the beginning of Al-Baydā’ lies a well. Jābir (may Allah be pleased with him) says that he looked as far as he could see before him and found people around the Prophet (may Allah's peace and blessings be upon him), some of whom were riding and others on foot - they were in front of him, on his right side, on his left side, and behind him. The words of Jābir (may Allah be pleased with him) indicate the large number of people and their presence and show how much they were keen to pursue the Sunnah of the Messenger of Allah (may Allah's peace and blessings be upon him); they did what he (may Allah's peace and blessings be upon him) did, and they followed him and adhered to his course and way. Then, Jābir (may Allah be pleased with him) clarified that the people did that out of their belief that the Prophet (may Allah's peace and blessings be upon him) was the one to whom the Qur'an was revealed, and so he was the one who knew its interpretation and the explanation of its meanings and objectives, which included the rituals of Hajj and ‘Umrah.
Then, the Prophet (may Allah's peace and blessings be upon him) raised his voice as he proclaimed the word of Tawhīd; he said: Labbayka allahumma labbayk, labbayka la sharīka laka labbayk, inna al-hamda wa an-ni‘mata laka wa al-mulk, la sharīka lak (I am at Your service, O Allah, You have no partner; the praise, the favor, and the dominion belong to You. You have no partner). It means I repeat my response to You in my compliance with Your command to perform Hajj, for You are the One Who is worthy of gratitude and praise, because You alone possess the ultimate perfection, and You are the true Bestower of favor. There is no favor except that it comes from You; and You are the sole Possessor of the enduring ownership, and every ownership of anyone other than Yours is doomed to vanish. The wisdom behind Talbiyah is to point out the honor Allah Almighty bestows upon His servants as they come to His House in response to a call from Him, which contradicts the words of Shirk the polytheists who used to say in their Talbiyah during the Jāhiliyyah era. They used to say: "Labbayk la sharīka lak illa sharīkan howa lak, tamlikuhu wa ma malak (You have no partner except for a partner who You own, You possess him and what he possesses), according to a Hadīth narrated by Muslim and reported by Ibn ‘Abbās (may Allah be pleased with him).
Jābir (may Allah be pleased with him) said: "The people too raised their voices saying what they used to say," i.e., they did not commit to this particular Talbiyah which the Prophet (may Allah's peace and blessings be upon him) proclaimed. This is demonstrated by a Hadīth in the Two Sahīh Collections, in which Anas ibn Mālik (may Allah be pleased with him) said: "People would say Talbiyah and they were not criticized, and people would say Takbīr and they were not criticized;" and the Hadīth narrated by Muslim, in which ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) reported that he used to say Talbiyah like the Talbiyah said by the Prophet (may Allah's peace and blessings be upon him) and add the following to it: "Labbayk, Labbayk, wa sa‘dayk, wa al-khayru biyadayka labbayk, wa ar-raghba’ ilayka wa al-‘amal (I am here ready to obey You. Good is in Your Hands. Reward is sought from You, and work is done for Your sake." There are other relevant Hadīths reported by the Companions of the Messenger of Allah (may Allah's peace and blessings be upon him), as they understood that it is not specified. Hence, the Messenger of Allah (may Allah's peace and blessings be upon him) did not reject any of these; he would hear them and not criticize them. His silence denotes the approval of their Talbiyahs.
Jābir (may Allah be pleased with him) mentioned that the Messenger of Allah (may Allah's peace and blessings be upon him) continued to say his Talbiyah and kept to it. Then, Jābir (may Allah be pleased with him) said: "We did not intend to perform anything but Hajj." This was in the beginning, at the time of their departure from Madīnah; otherwise, some of them actually assumed Ihrām for ‘Umrah; or he was talking about the case applying to most of them; or that the main objective of their departure was to perform Hajj, even if some of them intended to perform ‘Umrah. Jābir then said: "We did not know ‘Umrah." He probably said that about their initial condition, before Ihrām. They used to regard the performance of ‘Umrah in the months of Hajj as a heinous immorality. But when it was the time of Ihrām, the Prophet (may Allah's peace and blessings be upon him) made things clear to them, saying, as narrated in the Two Sahīh Collections: "Whoever wants to assume Ihrām for Hajj, let him do so. Whoever wants to assume Ihrām for ‘Umrah, let him do so, and whoever wants to assume Ihrām for Hajj and ‘Umrah, let him do so." This dispelled the illusion they had harbored, and they remained like that.
When they reached Makkah - which happened on the morning of the 4th day of Dhul-Hijjah - the Prophet (may Allah's peace and blessings be upon him) and his Companions came to the Ka‘bah, and he (may Allah's peace and blessings be upon him) touched the Corner, by which he meant the Black Stone. Touching it includes passing the hand over it and kissing it. Then, he began Tawāf around the House, doing it for seven rounds. In the first three rounds, he (may Allah's peace and blessings be upon him) took quick and short steps, whereas he walked normally in the other four rounds. He would start the round from the front of the Black Stone and would finish it there.
After he (may Allah's peace and blessings be upon him) finished the Tawāf around the Ka‘bah, he headed to the Station of Abraham and recited the verse that reads: {Take the Station of Abraham as a place for prayer.} [Surat al-Baqarah: 125], i.e., O people, take the Station of Abraham as a place of prayer where you pray, as an act of worship from you to Allah Almighty, and as an honor to Abraham (peace be upon him) from Allah, Exalted be He. This is after finishing the Tawāf around the Ka‘bah, with the Station lying between the House and the praying person. The Station of Abraham is the place of his standing. It is the stone upon which Abraham (peace be upon him) stood at the time of his construction of the Ka‘bah, and it has his footprint. Its location is well-known nowadays beside the Ka‘bah. So, the Prophet (may Allah's peace and blessings be upon him) made the Station between himself and the House and prayed behind the Station, in compliance with Allah's command.
Ja‘far ibn Muhammad says that his father Muhammad related from Jābir that the Prophet (may Allah's peace and blessings be upon him) recited in these two Rak‘ahs Surat: {Say: "O disbelievers"} in the first Rak‘ah, after Al-Fātihah, and in the second Rak‘ah Surat: {Say: "He is Allah, the One"}, as related in Sunan At-Tirmidhi and Sunan An-Nasā’i. The version here is not meant to specify the order.
Then, the Prophet (may Allah's peace and blessings be upon him) returned after offering the two Rak‘ahs of Tawāf to the Black Stone once again and touched it. Thereafter, the Prophet (may Allah's peace and blessings be upon him) went out from the gate of Banu Makhzūm, which is known as the gate of Safa. He (may Allah's peace and blessings be upon him) went out through it because it was the nearest gate to Mount Safa, and because Safa and Marwah were then located outside the Mosque. When he approached Mount Safa, he recited the verse that reads: {Indeed, Safa and Marwah [mounts] are among the symbols of Allah.} [Surat al-Baqarah: 158] And he said: "I begin with what Allah has begun with," i.e., Allah Almighty mentioned Safa first; so, we begin with it in Sa‘i. It was called Safa because its stones are of the Safa type, which is smooth and hard. It is located at the bottom of Mount Abu Qubays. So, the Prophet (may Allah's peace and blessings be upon him) began Sa‘i from Safa and ascended Mount Safa until he could see the honorable Ka‘bah, then he faced the Qiblah, declared the oneness of Allah, proclaimed his greatness, and said: "There is no god but Allah, alone," He is One in divinity and in Essence, "with no partner to Him" in divinity or attributes. "The dominion and the praise belong to Him," i.e., He possesses everything, and He can dispose of His dominion as He wishes. And to Him belongs the greatness and the good laudation and comprehensive gratitude for His favors and grace. "and He is Able to do all things;" nothing escapes His power. The absolute ability belongs to Him, Exalted be He. "There is no god but Allah, alone; He fulfilled His promise," i.e., He fulfilled the promise He made to him that He, Exalted be He, would make the religion dominant. "supported His servant," i.e., He gave a great victory to His Prophet Muhammad (may Allah's peace and blessings be upon him). "and routed the confederates alone," i.e., He defeated them without fighting by human beings and without a cause on their part. The confederates are those who allied together against the Messenger of Allah (may Allah's peace and blessings be upon him) during the battle of the Trench in the 5 A.H. He uttered this Dhikr three times and supplicated with what Allah enabled him to say after each time.
Then, he descended and walked to Marwah, and when his feet went down and headed downwards "at the bottom of the valley," which refers to the low area between the two mountains, "he walked quickly," i.e., he hastened his steps. When his feet ascended and went upwards, he walked normally, until he (may Allah's peace and blessings be upon him) came and went up on Mount Marwah, which is a high place at the bottom of Mount Qu‘ayqi‘ān, in the north-east of the Sacred Mosque. He (may Allah's peace and blessings be upon him) did at Marwah what he had done at Safa, facing the Qiblah and engaging in Dhikr and supplication. The Prophet's Sa‘i between Safa and Marwah consisted of seven rounds. From Safa to Marwah is one round, and from Marwah to Safa is another round. He would begin with Safa and end with Marwah. The place of the Prophet's Sa‘i is now highlighted and marked with green lamps hung on the ceiling along the distance for which the Prophet (may Allah's peace and blessings be upon him) performed Sa‘i.
When he was in the last part of his Tawāf - the seventh round that would end at Marwah - he (may Allah's peace and blessings be upon him) said to his Companions (may Allah be pleased with them): "If I had known before what I have come to know afterwards regarding this matter of mine," i.e., If I had known at the beginning of the matter what I came to know at its end - that is the permissibility of performing ‘Umrah in the months of Hajj - I would not have brought sacrificial animals with me from outside Makkah and would have performed a Tamattu‘ Hajj. He wanted to do the opposite of what the people of Jāhiliyyah used to do in their beliefs and deeds. The existence of sacrificial animals prevents the pilgrim from ending the Ihrām of Hajj and making it an ‘Umrah and then ending its Ihrām. The matter the Prophet (may Allah's peace and blessings be upon him) came to know afterward is the hardship faced by his Companions as they ended their Ihrām apart from him; they even stopped, hesitated, and came back to ask him. By contrast, those who did not bring sacrificial animals with them could end the Ihrām for Hajj and turn it into ‘Umrah. His statement "If I had known before..." was meant to comfort his Companions whom he ordered to end their Hajj and turn it into ‘Umrah, because they had not brought the sacrificial animals with them. Sacrificial animals are the cattle, camels, and sheep that are gifted to the House as a means of closeness to Allah Almighty. This also indicates that Tamattu‘ is better than Qirān and Ifrād, and that if the sacrificial animals are brought, the performer of Qirān and Ifrād Hajj remains in his Ihrām until the Day of Nahr.
Surāqah ibn Mālik ibn Ju‘shum (may Allah be pleased with him) asked the Prophet (may Allah's peace and blessings be upon him): "Does this apply to the present year or forever?" i.e., is the permissibility of ending Hajj and turning it into ‘Umrah and performing ‘Umrah in the months of Hajj, or along with Hajj particularly related to this year or it applies forever? Thereupon, the Prophet (may Allah's peace and blessings be upon him) intertwined his fingers and said: "‘Umrah has been incorporated in Hajj," i.e., ‘Umrah has entered the months of Hajj. He said that twice. He then said: "but forever and ever;" this is a general ruling on the legitimacy of performing Tamattu‘ Hajj, doing ‘Umrah before Hajj, in all years, not only a particular one.
Jābir (may Allah be pleased with him) said ‘Ali ibn Abi Tālib (may Allah be pleased with him) came from Yemen with sacrificial animals. Before his Hajj, the Prophet (may Allah's peace and blessings be upon him) had sent him as a judge and collector of Zakah, and he returned, and on the way, he raised his voice in Talbiyah and intended to enter the rituals. When ‘Ali (may Allah be pleased with him) entered Makkah, and he was yet to learn about the Tamattu‘ the Prophet (may Allah's peace and blessings be upon him) had commanded his Companions (may Allah be pleased with them) to engage in, he found his wife Fātimah, the Prophet's daughter, to be one of those who ended their Ihrām, and she wore 'colored' clothing, which women are forbidden to wear under Ihrām, and she put kohl in her eyes. This all indicates she was fully adorned and had ended Ihrām. He expressed disapproval of that, thinking it to be impermissible. She informed him that it was the Messenger of Allah (may Allah's peace and blessings be upon him) who commanded her to end the Ihrām. So, ‘Ali (may Allah be pleased with him) went to the Messenger of Allah (may Allah's peace and blessings be upon him) and complained to him about Fātimah (may Allah be pleased with her), i.e., he mentioned to him what entailed rebuking her for what she did; and he sought the Prophet's opinion about what she mentioned about him and that he expressed disapproval of what she did. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said to him: "She spoke the truth; she spoke the truth;" he (may Allah's peace and blessings be upon him) affirmed the trueness of what Fātimah (may Allah be pleased with her) informed him about.
Then, the Prophet (may Allah's peace and blessings be upon him) asked him: "What did you say when you put on Ihrām for Hajj?" i.e., what did you intend to perform when you assumed Ihrām: Hajj or ‘Umrah, or both of them? ‘Ali (may Allah be pleased with him) told him that he said: "O Allah, I put on Ihrām for the same purpose for which Your Messenger has put it on," i.e., I assume the same Ihrām as the Ihrām of Your Messenger. So, he (may Allah's peace and blessings be upon him) said: "I have sacrificial animals with me;" this is to clarify why he (may Allah's peace and blessings be upon him) did not end his Ihrām. ‘Ali (may Allah be pleased with him) also brought the sacrificial animals with him. So, the Prophet (may Allah's peace and blessings be upon him) approved his assumption of Ihrām and instructed him to continue with it.
Then, Jābir (may Allah be pleased with him) said that the total of sacrificial animals brought by ‘Ali from Yemen and by the Prophet (may Allah's peace and blessings be upon him) from Madīnah was one hundred.
Those who had not brought the sacrificial animals with them ended their Ihrām in compliance with the command of the Messenger of Allah (may Allah's peace and blessings be upon him), and they cut their hair and stayed as non-Muhrims (out of Ihrām), engaging in things forbidden for them under Ihrām. He said, "and shortened their hair," though shaving is better than shortening, as authentically reported from the Prophet (may Allah's peace and blessings be upon him). Regarding that, it was said: So that some hair should remain until the rituals of Hajj and can be shaved on the Day of Nahr after throwing pebbles at Jamrat al-‘Aqabah.
Meanwhile, the Prophet (may Allah's peace and blessings be upon him) and those who had sacrificial animals with them did not end their Ihrām. When it was the Day of Tarwiyah - the 8th day of Dhul-Hijjah, and it was called as such because water in Mina was little, and they used to drink water from there and carry it for later - the Messenger of Allah (may Allah's peace and blessings be upon him) and his Companions headed to Mina. The performers of Tamattu‘ Hajj assumed new Ihrāms for their Hajj. As for the performers of Qirān Hajj - the Prophet (may Allah's peace and blessings be upon him) and those who had sacrificial animals with them - they remained in their Ihrām. Ihrām should be assumed in the place where one alights, and the Companions alighted with the Prophet (may Allah's peace and blessings be upon him) in Al-Abtah, so they assumed Ihrām therein, as related in the Two Sahīh Collections. Mina is a valley surrounded by mountains, which is located east of Makkah, on the road between Makkah and Mount ‘Arafah, and it lies 6km away from the Sacred Mosque. Mina: It is a place where rituals of Hajj are performed, the pilgrims stay on the Day of Tarwiyah, the day of Eid al-Ad'ha, and the Days of Tashrīq. It includes the area of throwing the Jamarāt, which happens between the rise and setting of the sun in those days of Hajj, and it is where the sacrificial animals are slaughtered.
Jābir (may Allah be pleased with him) mentioned that the Prophet (may Allah's peace and blessings be upon him) mounted the she-camel upon the rise of the sun on the Day of Tarwiyah, and he offered the Zhuhr, ‘Asr, Maghrib, ‘Ishā’, and Fajr prayers at Mina, each prayer at its time. Then, the Prophet (may Allah's peace and blessings be upon him) remained for a little after the performance of the Fajr prayer until the sun rose, and he ordered that a tent be set up for him - and it used to be made of hair, i.e., the hair of goats and wool of sheep - at Namirah before his arrival at ‘Arafah. Namirah lies to the west of the Mash‘ar of ‘Arafāt, and part of the western side of the Namirah Mosque is located in the valley of ‘Uranah.
The Prophet (may Allah's peace and blessings be upon him) and his Companions headed from Mina to the ‘Arafah Mount, which lies outside the boundaries of the Sacred Mosque, on the road that links Makkah to Tā’if. It is located 22km to the east of Makkah, 10km away from Mina, and 6km away from Muzdalifah; and its total area is estimated to be around 10.4km. The Quraysh had no doubt that he would stop at "Al-Mash‘ar Al-Harām," a mountain in Muzdalifah which is called Quzah; this is where the mosque of Al-Mash‘ar Al-Harām is located, at the beginning of Muzdalifah. Some people from the Quraysh thought that the Prophet (may Allah's peace and blessings be upon him) would do as the Quraysh used to do in Jāhiliyyah. In a version by Muslim: The Arabs in Jāhiliyyah would be prompted to perform Hajj by a man known as "Abu Sayyārah". He was a man from Banu Bajīlah called ‘Umayrah ibn al-A‘lam, who used to ride a donkey without a packsaddle and with nothing for the rider to sit on. He would depart from Muzdalifah and not go out to ‘Arafāt.
So, the Prophet (may Allah's peace and blessings be upon him) went past Muzdalifah and did not stop at it. Rather, he directly headed to ‘Arafāt. When he approached it, he found the tent set up at Namirah. He alighted at it and stayed there until the sun passed the meridian and moved from the middle of the sky, from the east to the west. He ordered for his she-camel Al-Qaswā’ to be brought, and the saddle was fastened on its back so that he (may Allah's peace and blessings be upon him) could ride it. He rode it and came to the bottom of the valley, the valley of ‘Uranah, which is one of the valleys of Makkah. It lies to the west of ‘Arafāt and cuts through the land of Al-Mughammas, passing by the end of ‘Arafāt from the western side, by the Namirah Mosque. Then, it meets with the valley of Nu‘mān and passes south of Makkah, at the boundaries of the Sacred Precincts. At this place, the Prophet (may Allah's peace and blessings be upon him) stood, addressed the people, and admonished them, saying: "Indeed, your blood and your property," i.e., shedding your blood and taking your property without right "are as inviolable to you" in an emphatic manner like the inviolability of the day of ‘Arafah, the inviolability of the month of Dhul-Hijjah, and the inviolability of Makkah. This denotes emphasis and severity.
Then, the Prophet (may Allah's peace and blessings be upon him) said: "Lo! Everything pertaining to Jāhiliyyah," i.e., what they newly introduced and the legislations they laid down in Hajj and other things before Islam. Jāhiliyyah: It is the period in which people were upon Shirk before the advent of Islam. It was given this name because of their prevalent ignorance. "has been put under my feet," i.e., it is false and void and does not count. "and claims for blood vengeance belonging to Jāhiliyyah have been abolished," i.e., they are abandoned, with no legal retribution, blood money, or expiation. The first of those murdered among us whose blood vengeance I remit and abolish - as the Prophet (may Allah's peace and blessings be upon him) would begin with himself - is the son of Rabī‘ah ibn al-Hārith ibn ‘Abdul-Muttalib. Rabī‘ah ibn al-Hārith was the Prophet's cousin. No legal retribution or blood money was due regarding him; rather, these were void, for his case belongs to the claims for blood vengeance in Jāhiliyyah. "He was suckled," i.e., this son had a wet nurse from Banu Sa‘d, and the tribe of Hudhayl killed him.
Then, the Prophet (may Allah's peace and blessings be upon him) said: "The usury of Jāhiliyyah;" usury is prohibited in Jāhiliyyah and Islam. Yet, he attributed it to Jāhiliyyah because they legalized it for themselves. Then, when Islam came, it established its unlawfulness. Usury is a transaction among people with an interest on principal debts and loans, be it the Fadl (excess) usury or the Nasī’ah (deferred) usury. Allah Almighty prohibited it and gave a warning regarding it. Allah Almighty says: {Those who consume usury will not stand [on the Day of Resurrection] except like those being beaten by Satan. That is because they say: "Trade is just like usury." But Allah has permitted trade and forbidden usury. Whoever desists because of receiving admonition from his Lord may keep his past gains, and his case is left to Allah. But whoever returns to it, they are the people of the Fire; they will abide therein forever.} [Surat al-Baqarah: 275] His words "is abolished" mean false and void. All usurious transactions that had previously been conducted in Jāhiliyyah and part of them remains, this is void. Abolished here refers to the interest, not the principal amount, for it will be given back to its owner, as Allah Almighty also says: {However, if you repent, you may retain your capital.} [Surat al-Baqarah: 279] "and the first of usury which I abolish is our usury, the usury of ‘Abbās ibn ‘Abd al-Muttalib, for it is all abolished." He began with the usury of his uncle Al-‘Abbās (may Allah be pleased with him) given his relation to the Prophet (may Allah's peace and blessings be upon him), so that the people would imitate him in words and deeds and abolish that from their debtors.
Then, the Prophet (may Allah's peace and blessings be upon him) advised them to be kind to women, saying: "Fear Allah regarding women," i.e., fear the punishment of Allah Almighty for failing to observe the rights of your wives and their worldly and religious interests, by treating them fairly and taking care of their rights. "for you have got them under Allah’s security and have the right to intercourse with them by Allah’s word," i.e., you married them by the Shariah of Allah, and Allah made sexual intercourse a right for you upon them. Thus, they are trusts with you. So, you should take care of these trusts and not subject them to harm or offense; rather, you should be benevolent to them and treat them kindly. The word of Allah refers to the contract, which relies on two words of proposal and acceptance from the guardian and the husband.
When he enjoined kindness to women, he mentioned the rights due upon them, saying: "It is your right upon them that they should not allow anyone whom you dislike stepping on your mattresses," i.e., those you dislike that they enter your houses, which applies to men and women, relatives, and non-relatives. It was said: This statement is not understood to denote prohibition from adultery, for this is prohibited with those the husband dislikes and those he does not dislike. "However, if they did so" and allowed in your houses those you dislike entering, without your approval, then you, O men, can discipline them, even if this discipline reaches the limit of beating; "beat them, but not severely," i.e., not hard, or harsh beating. The Prophet (may Allah's peace and blessings be upon him) also mentioned the rights due upon men to their wives. Due to them is provision, including food, drink, dwelling, and clothing, as much as is sufficient for them, without extravagance or miserliness, or according to their condition in terms of poverty and richness.
Then, the Prophet (may Allah's peace and blessings be upon him) said: "I have left among you something," i.e., within you. This is addressed to all Muslims, whet.

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Jābir ibn ‘Abdullāh (may Allah be pleased with him) reported: When the Messenger of Allah (may Allah's peace and blessings be upon him) came to Makkah, he went to the Stone and touched it and then walked to its right side, engaging in three rounds of Ramal (a fast walk), and walking four..

Commentary : Hajj is the fifth among the pillars of Islam. It is an act of worship for those who can find a way to it, and all its rituals must be taken from the Sunnah of the Prophet (may Allah's peace and blessings be upon him). This Hadīth reveals one of the aspects of the Prophet's performance of Hajj during the Farewell Hajj, regarding touching the Stone and then performing Tawāf around the Ka‘bah. Jābir ibn ‘Abdullāh (may Allah be pleased with him) relates that when the Messenger of Allah (may Allah's peace and blessings be upon him) came to Makkah for Hajj, in the Farewell Hajj, during the 8th Hijri year, he headed to the Black Stone, which is located in the corner of the Ka‘bah close to the gate in the eastern side, and its height from the ground is two cubits and two-thirds of a cubit. "And touched it," which includes wiping over it and kissing it. Then, he walked to the right and began circumambulating the Ka‘bah, with it being to his left. He performed Tawāf around the House for seven rounds. He walked in a fast manner with short steps during the first three rounds and walked at the normal pace in the remaining four rounds.
The Hadīth indicates that Tawāf should be started from the Black Stone after touching it.
It also points out that the performer of Tawāf should walk to the right after touching the Stone, with the House being to his left.
And it demonstrates that one should engage in Ramal during the first three rounds in the Tawāf of Qudūm (arrival), and one should walk calmly in the last four rounds..

1218

Jābir (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "I slaughtered the sacrificial animals here, and all of Mina is a place of slaughter; so, slaughter your sacrificial animals in your dwellings; and I stood here, and all of ‘Arafah is a place of standing; and I stood here, and all of Jam‘ is a place of standing.".

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, and all its rituals must be taken from the Sunnah of the Prophet (may Allah's peace and blessings be upon him). This Hadīth reveals one of the aspects of the Prophet's performance of Hajj in the Farewell Hajj and demonstrates his leniency and compassion towards his Ummah with regard to standing at ‘Arafah and Muzdalifah and the slaughter of sacrificial animals in Mina. He (may Allah's peace and blessings be upon him) said: "I slaughtered the sacrificial animals here," i.e., I slaughtered them in this place of mine in Mina. The place where he (may Allah's peace and blessings be upon him) slaughtered the sacrificial animals was Al-Jamrah As-Sughra, which is the first Jamrah after the Khayf Mosque in Mina. However, out of his desire to facilitate things for his Ummah, the Prophet (may Allah's peace and blessings be upon him) said: "and all of Mina is a place of slaughter," i.e., it is valid to slaughter sacrificial animals anywhere in it. So, slaughter the sacrificial animals in your places and dwellings. Mina is a valley surrounded by mountains and located to the east of Makkah, on the way between Makkah and Mount ‘Arafah, and it is situated nearly 6km away from the Sacred Mosque. Mina is the place where the rituals of Hajj are performed and the pilgrims stay during the day of Tarwiyah, the day of Eid al-Ad'ha, and the days of Tashrīq, and it is the site of throwing the Jamarāt, which happens between sunrise and sunset during these days of Hajj. The Hady (sacrificial animals by pilgrims) are also slaughtered there.
Then, the Prophet (may Allah's peace and blessings be upon him) said: "and I stood here" in my place at ‘Arafah "and all of ‘Arafah is a place of standing" where it is valid to stand on the ninth day of Dhul-Hijjah. Mount ‘Arafah lies outside the boundaries of the Sacred Mosque, on the way between Makkah and Tā’if, and it is located nearly 22km away from Makkah, 10km from Mina, and 6km from Muzdalifah.
Then, the Prophet (may Allah's peace and blessings be upon him) said: "and I stood here, and all of Jam‘ is a place of standing," i.e., I stood here in Muzdalifah at Al-Mash‘ar Al-Harām, and all of Muzdalifah is a place of standing. Muzdalifah is the name for the place where the pilgrims alight after departing from ‘Arafāt and stay there for the night of the tenth day of Dhul-Hijjah. It includes Al-Mash‘ar Al-Harām and is situated nearly 12km away from ‘Arafah and next to the Mash‘ar of Mina. Muzdalifah was called 'Jam‘' because the Maghrib and ‘Ishā’ prayers are combined there (combining in Arabic: Jam‘). It is also said: It was named after the practice of its people, as they gather (Yajtami‘) therein and seek closeness to Allah (Yazdalif) by standing in it.
The Hadīth points to the validity of standing anywhere at ‘Arafah and Muzdalifah.
It indicates that all of Mina is a place of slaughter, and it is valid to slaughter the sacrificial animals at any place therein.
The Hadīth urges us not to jostle against one another at the rituals of Hajj and to disperse across the places..

1224

Abu Dharr (may Allah be pleased with him) reported: Tamattu‘ in Hajj was for the Companions of Muhammad (may Allah's peace and blessings be upon him) in particular..

Commentary : Tamattu‘ in Hajj is when a pilgrim intends to perform ‘Umrah along with Hajj. As he comes to Makkah and performs ‘Umrah, he ends his Ihrām and enjoys all that is lawful until the beginning of the rituals of Hajj on the 8th day of Dhul-Hijjah.
In this tradition, Abu Dharr (may Allah be pleased with him) reports that Tamattu‘ in Hajj was for the Companions of Muhammad in particular. In other words, dissolving Hajj and turning it into ‘Umrah pertained to the Companions alone. This is because the Prophet (may Allah's peace and blessings be upon him) ordered some of his Companions, who had not brought the sacrificial animals with them, to do this during the Farewell Hajj. Abu Dharr (may Allah be pleased with him) was one of those who dissolved their Hajj and turned it into ‘Umrah. As for the Prophet (may Allah's peace and blessings be upon him) and the other Companions who had brought the sacrificial animals with them, they were performers of Qirān Hajj, i.e., they combined Hajj and ‘Umrah with one Ihrām.
His statement contradicts some Sahīh Hadiths that are authentically reported from the Prophet (may Allah's peace and blessings be upon him), which indicate that Tamattu‘ is permissible during the months of Hajj. It is said: The statement of Abu Dharr is taken to mean that the due and compulsory dissolution was that which the Prophet's Companions did. As for others, this is only recommended.
In a Hadīth in the Two Sahīh Collections - and the wording here is by Muslim - Jābir ibn ‘Abdullāh (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "If I had known before what I came to know afterward regarding this matter of mine, I would not have brought the sacrificial animals but made it an ‘Umrah. So, if any of you has no sacrificial animals, he may dissolve his Ihrām and turn it into an ‘Umrah." Thereupon, Surāqah ibn Mālik ibn Ju‘shum got up and said: "O Messenger of Allah, does this apply to this year of ours, or forever?" i.e., is the permissibility to dissolve Hajj and turn it into ‘Umrah and to perform ‘Umrah during the months of Hajj or along with Hajj related to this year or does it apply forever? "Thereupon, the Messenger of Allah (may Allah’s peace and blessings be upon him) intertwined his fingers" signaling that this applies to all years, and not one year in particular "and said: 'The ‘Umrah has been incorporated in Hajj - twice - No, but forever and ever,'" i.e., ‘Umrah has become permissible during the months of Hajj. This means: It is legitimate to perform ‘Umrah during the months of Hajj and to perform it along with Hajj.
In a Hadīth in the Two Sahīh Collections, ‘Imrān ibn Husayn (may Allah be pleased with him) reported: The verse of Tamattu‘ was revealed in the Book of Allah - meaning Tamattu‘ Hajj - and the Messenger (may Allah's peace and blessings be upon him) ordered us to perform it. Then, no verse was revealed to abrogate the verse on Tamattu‘ Hajj, and the Messenger of Allah (may Allah's peace and blessings be upon him) did not prohibit it until he passed away. The verse in question is the one that reads: {then if anyone takes a break between ‘Umrah and Hajj, he must offer a sacrifice of whatever animal is available.} [Surat al-Baqarah: 196].

1225

Ghunaym ibn Qays reported: I asked Sa‘d ibn Abi Waqqās about Tamattu‘ and he said: We performed that when this was then a disbeliever in the shady dwellings, i.e., the houses of Makkah. [And in a version]: Tamattu‘ in Hajj..

Commentary : In Jāhiliyyah, the Arabs used to regard assuming Ihrām for ‘Umrah during the months of Hajj (Rajab, Dhul-Qi‘dah, Dhul-Hijjah, and Muharram) as one of the worst immoral acts and gravest sins. They would prohibit ‘Umrah until the end of the month of Muharram. So, the Prophet (may Allah's peace and blessings be upon him) abolished the habits of Jāhiliyyah, including the prohibition of ‘Umrah during the months of Hajj, and established the Shariah of Islam.
In this tradition, Ghunaym ibn Qays says that he asked the Companion Sa‘d ibn Abi Waqqās (may Allah be pleased with him) about Tamattu‘ in Hajj. Tamattu‘ in Hajj is when a pilgrim intends to perform ‘Umrah along with Hajj. As he comes to Makkah and performs ‘Umrah, he ends his Ihrām and enjoys all that is lawful until the beginning of the rituals of Hajj on the 8th day of Dhul-Hijjah. In response, Sa‘d (may Allah be pleased with him) said: "We performed that," i.e., we, the Companions of Muhammad (may Allah's peace and blessings be upon him), engaged in Tamattu‘, performing ‘Umrah during the months of Hajj. "When this", referring to Mu‘āwiyah ibn Abi Sufyān (may Allah be pleased with him). Perhaps he wanted to forbid Tamattu‘ altogether during the months of Hajj, and he was then the caliph of Muslims. "Was then a disbeliever," i.e., Mu‘āwiyah was following the religion of Jāhiliyyah and residing "in the shady dwellings," i.e., the houses of Makkah. This is because these houses were covered with fronds of date palms.
Accordingly, the Tamattu‘ here in the words of Sa‘d (may Allah be pleased with him) is intended to refer to the ‘Umrah performed during the 7th Hijri year, which was offered to make up for an earlier missed ‘Umrah. Mu‘āwiyah was a disbeliever at the time. He embraced Islam thereafter, during the year of the Conquest of Makkah, in 8 A.H. The bottom line is that ‘Umrah was performed during the months of Hajj..

1226

Mutarrif reported: ‘Imrān ibn Husayn said to me: "I will narrate to you a Hadīth today by which Allah will benefit you after today, and know that the Messenger of Allah (may Allah's peace and blessings be upon him) made some members of his family perform ‘Umrah during the ten days. No verse was revealed to abrogate that, and he did not prohibit it till he passed away. So, after him, everyone held the opinion he liked." [And in a version]: A man held the opinion as he liked, meaning ‘Umar..

Commentary : Tamattu‘ in Hajj is when the pilgrim assumes Ihrām for ‘Umrah along with his Hajj. So, when he comes to Makkah and performs ‘Umrah and completes it, he may end his Ihrām and enjoy all that is lawful until the rituals of Hajj begin, on the 8th of Dhul-Hijjah. Some of the Companions did it along with the Prophet (may Allah's peace and blessings be upon him) during the Farewell Hajj.
In this Hadīth, ‘Imrān ibn Husayn (may Allah be pleased with him) said to Mutarrif ibn ‘Abdullāh ibn ash-Shikhkhīr: "I will narrate to you a Hadīth today by which Allah will benefit you after today" i.e., Allah will benefit you by it for the rest of your life, given the Fiqh and religious knowledge contained therein. And know that the Prophet (may Allah's peace and blessings be upon him) permitted some of his wives to perform ‘Umrah during the first ten days of Dhul-Hijjah, before the commencement of the Hajj rituals. He meant to say to him: The Prophet (may Allah's peace and blessings be upon him) made some of his wives perform ‘Umrah with Tamattu‘ before Hajj. In the version by Al-Bukhāri: "We performed it along with the Messenger of Allah (may Allah's peace and blessings be upon him)." Then, he (may Allah be pleased with him) informed that nothing of the Qur’an forbade Tamattu‘ in Hajj and abrogate this ruling; also, the Prophet (may Allah's peace and blessings be upon him) did not prohibit Tamattu‘ in Hajj till he passed away. But, after his death, "everyone held the opinion he liked." In a version: "A man held the opinion he liked" i.e., after the Prophet's death, some people adopted an opinion not supported by proof from the Qur’an or the Sunnah. By this statement, he was referring to ‘Umar ibn al-Khattāb (may Allah be pleased with him), for he was the one who forbade Mut‘ah in Hajj. His forbiddance, however, was not meant as prohibition. Rather, he intended to encourage people to perform Hajj of Ifrād only, since ‘Umrah is available all year long. So, ‘Umar (may Allah be pleased with him) did not prohibit Tamattu‘ altogether. He only wanted to encourage Ifrād.
In a version by Muslim, ‘Umar (may Allah be pleased with him) said: "So, separate your Hajj from your ‘Umrah. This makes your Hajj more complete and your ‘Umrah more complete." This points to his forbiddance of Tamattu‘ in Hajj. Perhaps he saw this as more perfect for both acts of worship, or he probably based his opinion on another meaning, such that people should not cease to come to the House; rather, they should frequent it, coming once for Hajj and another time for ‘Umrah - and Allah knows best.
The Hadīth shows that the Companions engaged in Ijtihād regarding religious rulings, and some of them objected to others citing religious texts.
It demonstrates the validity of Tamattu‘ in Hajj, as the Prophet (may Allah's peace and blessings be upon him) made some of his wives observe it..

1232

Anas (may Allah be pleased with him) reported: I heard the Prophet (may Allah's peace and blessings be upon him) pronouncing Talbiyah for Hajj and ‘Umrah together. Bakr said: I narrated that to Ibn ‘Umar, who said: "He pronounced Talbiyah for Hajj only." I met Anas and narrated to him the words of Ibn ‘Umar, and he said: "You only count us as children. I heard the Messenger of Allah (may Allah's peace and blessings be upon him) saying: Labbayk ‘Umrah and Hajj.".

Commentary : Hajj is the fifth among the pillars of Islam. It is an act of worship for those who can find a way to it, and all its rituals must be taken from the Prophet's Sunnah. The Tābi‘īs used to go to the Companions of the Messenger of Allah (may Allah's peace and blessings be upon him) to ask them and learn from them the Hadīths of the Messenger of Allah (may Allah's peace and blessings be upon him) and his words and deeds in the acts of worship.
In this Hadīth, Anas ibn Mālik (may Allah be pleased with him) informs that he heard the Prophet (may Allah's peace and blessings be upon him) "pronouncing Talbiyah for Hajj and ‘Umrah together" in the Farewell Hajj. This indicates that the Prophet (may Allah's peace and blessings be upon him) was performing Hajj of Qirān. Then, Bakr ibn ‘Abdullāh - who narrated this Hadīth from Anas (may Allah be pleased with him) - informed that he related to ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) what Anas (may Allah be pleased with him) said. Thereupon, ‘Abdullāh (may Allah be pleased with him), commenting on the statement of Anas (may Allah be pleased with him), said: "He pronounced Talbiyah for Hajj only" i.e., the Prophet (may Allah's peace and blessings be upon him) was performing Hajj of Ifrād and did not perform ‘Umrah with it. Bakr stated that he returned to Anas (may Allah be pleased with him) and told him about this statement by Ibn ‘Umar; thereupon, Anas (may Allah be pleased with him) said: "You only count us as children" i.e., you only consider us to be children who know nothing about the conditions and Sunnahs of the Prophet (may Allah's peace and blessings be upon him). He (may Allah be pleased with him) was alluding to his young age during the period in which he accompanied and served the Prophet (may Allah's peace and blessings be upon him). When the Prophet (may Allah's peace and blessings be upon him) came to Madīnah as an emigrant, Anas (may Allah be pleased with him) was aged ten at the time. Accordingly, Anas (may Allah be pleased with him) was twenty years old during the Farewell Hajj. So, Hadīths are to be accepted from him, especially after he reached the age of adolescence and maturity. So, by these words of his, Anas (may Allah be pleased with him) expressed disapproval of anyone who may think this way about him. He, therefore, said: "I heard the Messenger of Allah (may Allah's peace and blessings be upon him) saying: Labbayk ‘Umrah and Hajj." Thus, he (may Allah be pleased with him) affirmed what he narrated from the Prophet (may Allah's peace and blessings be upon him) and that he saw and heard him do that.
The correct and more predominant view is that the Prophet (may Allah's peace and blessings be upon him) performed Hajj of Qirān, as stated by Anas. Whoever advocated a different view based it on what he saw the Prophet (may Allah's peace and blessings be upon him) doing or heard him saying in the assumption of Ihrām. He who heard him assuming Ihrām for Hajj thought that he performed Hajj of Ifrād; he who heard him assuming Ihrām for ‘Umrah thought that he performed Hajj of Tamattu‘; and he who heard him assuming Ihrām for Hajj and ‘Umrah together knew that he performed Hajj of Qirān, making Hajj and ‘Umrah with one Ihrām, and that ‘Umrah was incorporated into the rituals of Hajj..

1233

Wabarah reported: A man asked Ibn ‘Umar (may Allah be pleased with him): "May I perform Tawāf around the House while I have assumed Ihrām for Hajj?" He said: "What prevents you from doing that?" He said: "I saw the son of so-and-so expressing disapproval of it, and you are dearer to us than him. We saw that he was allured by worldly life." Thereupon, he said: "And who amongst us - or amongst you - has not been allured by worldly life?" Then, he said: "We saw the Messenger of Allah (may Allah's peace and blessings be upon him) assuming Ihrām for Hajj, performing Tawāf around the House, and making Sa‘i between Safa and Marwah. So, the Sunnah of Allah and the Sunnah of His Messenger (may Allah's peace and blessings be upon him) is more worthy of being followed than the Sunnah of so-and-so, if you are truthful.".

Commentary : Hajj is of great significance, and its rituals were taken in detail from the Prophet's Hajj. Hence, the Tābi‘īs (may Allah have mercy upon them) were keen to verify all that was reported and attributed to him (may Allah's peace and blessings be upon him) from his noble Companions (may Allah be pleased with them).
In this Hadīth, the Tābi‘i Wabarah ibn ‘Abdur-Rahmān al-Kūfi relates that a man asked ‘Abdullūh ibn ‘Umar (may Allah be pleased with him): Is it valid for me to perform Tawāf around the House after assuming Ihrām and before standing at ‘Arafah and performing the other rituals? His words "while I have assumed Ihrām for Hajj" mean that he assumed Ihrām for Hajj of Ifrād and was not performing Hajj of Tamattu‘ or Qirān. Ibn ‘Umar (may Allah be pleased with him) asked him: What prevents you from starting with Tawāf?! This indicates that Ibn ‘Umar approved the performance of Tawāf first. In response, the questioner said: "I saw the son of so-and-so", meaning ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him), "expressing disapproval of it." In a version by Muslim: "Ibn ‘Abbās says: Do not perform Tawāf around the House until you have come to the standing." He (may Allah be pleased with him) used to forbid starting with Tawāf before coming to ‘Arafah. "and you are dearer to us than him"; he meant that he gave precedence to the view of Ibn ‘Umar over the view of Ibn ‘Abbās (may Allah be pleased with them), alleging that Ibn ‘Abbās (may Allah be pleased with him) was allured by worldly life, for he was appointed as a governor of Basrah by his cousin ‘Ali ibn Abi Tālib (may Allah be pleased with him), and authority brings possible peril and temptation. As for Ibn ‘Umar, he did not assume any post of authority.
As for the statement by Ibn ‘Umar (may Allah be pleased with him): "And who amongst us has not been allured by worldly life?" It stems from his asceticism, modesty, and fairness, and it came as a response to this man's criticism of Ibn ‘Abbās (may Allah be pleased with him) and demonstrated the merit of ‘Abdullah ibn ‘Abbās (may Allah be pleased with him).
Then, Ibn ‘Umar (may Allah be pleased with him) informed that the Messenger of Allah (may Allah's peace and blessings be upon him) assumed Ihrām for Hajj, performed Tawāf al-Qudūm around the House for seven rounds, and made Sa‘i between Safa and Marwah. This means that he started Tawāf and Sa‘i before going out to Mina and ‘Arafah. It is said: If a Muhrim performs Hajj of Ifrād, this Tawāf counts as Tawāf al-Qudūm, and if he performs ‘Umrah only or Hajj of Tamattu‘ or Qirān, this Tawāf counts as the Tawāf for ‘Umrah, whether he intends it as such or not; and a performer of Hajj of Qirān is required to perform another Tawāf for Al-Qudūm.
The Prophet (may Allah's peace and blessings be upon him) is famously reported to have assumed Ihrām for Hajj of Qirān, performing Hajj and ‘Umrah together. So, his Tawāf was for the ‘Umrah, and then ‘Umrah was incorporated into the rituals of Hajj.
Then, Ibn ‘Umar (may Allah be pleased with him) outlined a rule for this man to follow in his pursuit of knowledge, namely that the Sunnah of Allah and the Sunnah of His Messenger (may Allah's peace and blessings be upon him) is more worthy of being followed than the Sunnah of so-and-so. His words "if you are truthful" mean: If you are sincere in following the Prophet (may Allah's peace and blessings be upon him), do not deviate from his practice.
The Hadīth shows the Companions' caution not to backbite or defame one another.
It indicates that it is unacceptable to praise oneself while despising others..

Book of Hadith

| Hadiths

‘Abdullah ibn ʿUmar (may Allah be pleased with them) narrated that the Prophet ﷺ used to offer the prayer of `Eid al-Adhaa and `Eid al-Fitr, and then deliver the sermon after the prayer..

ʿAbdullah Ibn ‘Abbaas(may Allah be pleased with them) related: “I offered the ‘Eid Prayer with Allah's Messenger ﷺ, Abu Bakr, `Umar, and `Uthmaan. All of them offered the prayer before delivering the ‘Eid sermon.”.

ʿAbdullah ibn ʿUmar (may Allah be pleased with them) related that on the day of ‘Eid al-Fiṭr or Al-Aḍhaa a spear used to be thrusted into the ground in front of the Prophet ﷺ, and then he would pray..

Ibn ‘Umar (may Allah be pleased with them both) related that the Prophet ﷺ would go out in the morning* to the place of prayer with a short spear in front of him which was carried and set up in front of him in the place of prayer, and he would pray towards its direction..

Narrated ʿAbdullah Ibn ‘Abbaas(may Allah be pleased with them): I went out with the Prophet ﷺ on the day of ‘Eid al-Fiṭr or Al-Aḍhaa. The Prophet ﷺ prayed and then delivered the sermon and then went towards the women, preached, and advised them and ordered them to give alms..

‘Ā’ishah (may Allah be pleased with her) reported: Asmā’ bint ‘Umays gave birth to Muhammad ibn Abi Bakr at the tree. Then, the Messenger of Allah (may Allah's peace and blessings be upon him) commanded Abu Bakr to ask her to take a bath and assume Ihrām..

‘Ā’ishah (may Allah be pleased with her) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) performed the Ifrād Hajj..

Jābir ibn ‘Abdullāh (may Allah be pleased with him) reported: When we ended Ihrām, the Prophet (may Allah's peace and blessings be upon him) commanded us to assume Ihrām as we headed to Mina. He said: We pronounced Talbiyah in Al-Abtah..

Jābir ibn ‘Abdullāh (may Allah be pleased with him) reported: Neither the Prophet (may Allah's peace and blessings be upon him) nor his Companions performed Tawāf between Safa and Marwah except for one Tawāf. [Another version adds]: his first Tawāf.

Jābir ibn ‘Abdullāh (may Allah be pleased with him) reported: When the Messenger of Allah (may Allah's peace and blessings be upon him) came to Makkah, he went to the Stone and touched it and then walked to its right side, engaging in three rounds of Ramal (a fast walk), and walking four..

Abu Dharr (may Allah be pleased with him) reported: Tamattu‘ in Hajj was for the Companions of Muhammad (may Allah's peace and blessings be upon him) in particular..

Ghunaym ibn Qays reported: I asked Sa‘d ibn Abi Waqqās about Tamattu‘ and he said: We performed that when this was then a disbeliever in the shady dwellings, i.e., the houses of Makkah. [And in a version]: Tamattu‘ in Hajj..