It was narrated that ‘Umar said: I and an Ansari neighbour of mine in [the neighbourhood of] Banu Umayyah ibn Zayd in ‘Awali al-Madinah used to take turns to go down to the Messenger of Allah (blessings and peace of Allah be upon him). He would go down one day, and I would go down one day; if I went down, I would bring the news of the day, revelation and other events, and if he went down he would do the same. My Ansari friend went down one day when it was his turn, then he knocked loudly at my door and said: Is he there? I was startled and came out to him, and he said: Something serious has happened! I went to Hafsah and found her weeping. I said: Has the Messenger of Allah (blessings and peace of Allah be upon him) divorced you? She said: I do not know. Then I went to the Prophet (blessings and peace of Allah be upon him) and said, whilst standing there: Have you divorced your wives? He said: “No.” So I said: Allahu akbar..

Commentary : The Sahabah were keenly interested in hearing what the Messenger of Allah (blessings and peace of Allah be upon him) said, and were very eager to listen to him at all times. But sometimes they had to go and attend to their affairs and their livelihood. So they would take turns to go to the Prophet (blessings and peace of Allah be upon him), but there were others who stayed close to the Prophet (blessings and peace of Allah be upon him) for several years.
In this hadith, ‘Umar ibn al-Khattab (may Allah be pleased with him) narrates that he and an Ansari neighbour of his – whose name was ‘Itban ibn Malik (may Allah be pleased with him) – lived in the neighbourhood of the tribe of Banu Umayyah ibn Zayd, whose houses were located in ‘Awali al-Madinah (the heights of Madinah); this refers to villages near the city of the Prophet (blessings and peace of Allah be upon him), on higher ground to the east of Madinah. The closest part of al-‘Awali to Madinah was two or three miles away from the city, and the furthest part was eight miles away. They used to take turns to go down to the Messenger of Allah (blessings and peace of Allah be upon him); ‘Umar would go down one day, and ‘Itban would go down another day. That was due to their work circumstances, as it was not possible for each of them to go down to the Prophet (blessings and peace of Allah be upon him) and learn from him on a daily basis.
Then ‘Umar (may Allah be pleased with him) narrated that his friend went down to the Prophet (blessings and peace of Allah be upon him) one day, and when he came back from Madinah, he knocked loudly on ‘Umar’s door, which was not something that he usually did, and he asked whether ‘Umar was in the house or not. When ‘Umar (may Allah be pleased with him) heard that, he was startled and was afraid that something bad had happened. So he came out, and his friend said to him: Something serious has happened; the Messenger of Allah (blessings and peace of Allah be upon him) has divorced his wives. So ‘Umar (may Allah be pleased with him) went down to Madinah, to his daughter Hafsah (may Allah be pleased with her), the wife of the Prophet (blessings and peace of Allah be upon him). He found her weeping, so he asked her: Has the Messenger of Allah (blessings and peace of Allah be upon him) divorced you? She said: I do not know. Then he went to the Prophet (blessings and peace of Allah be upon him) and asked him, as he was standing and had not sat down: Have you divorced your wives? He said: No, so ‘Umar said takbir – “Allahu akbar.” Thus his mind was put at rest; he was overwhelmed with joy and happiness, so he said takbir out of great joy.
This hadith highlights the interest of the Sahabah (may Allah be pleased with them) in hearing news of the Prophet (blessings and peace of Allah be upon him) in particular, and of the Muslims in general, especially news of divine revelation and what it brought of teachings and rulings.
It indicates that it is encouraged to seek knowledge and be keen to attend gatherings of knowledge, no matter what the circumstances.
It indicates that the wise person does not hasten to ask about an issue until he understands what the issue is.
It also indicates that the seeker of knowledge may pay attention to his livelihood and that which will enable him to continue seeking knowledge..

It was narrated that Abu Mas‘ud al-Ansari said: A man said: O Messenger of Allah, I can hardly keep up with the prayers, because So-and-so makes them too lengthy for us.
I had never seen the Prophet (blessings and peace of Allah be upon him) more angry in giving exhortation that he was on that day. He said: “O people, you are putting others off. Whoever leads the people in prayer, let him make it brief, for among them are the sick, the physically weak, and those with needs.”.

Commentary : Prayer is an act of worship which requires presence of mind and ease of movement. Hence the Prophet (blessings and peace of Allah be upon him) explained the rulings on prayer and the related rulings on leading prayer and making it brief and easy for the people.
In this hadith, Abu Mas‘ud al-Ansari (may Allah be pleased with him) narrates that a man complained to the Messenger of Allah (blessings and peace of Allah be upon him) that he was not able to keep up with the prayer, because the imam made it so lengthy. There is a difference of scholarly opinion concerning what was meant by the man’s words, “I can hardly keep up with the prayers, because So-and-so makes them too lengthy for us.” It was said that the wording may indicate that he was a man who was sick or physically weak, so if the imam made the standing too long, then as soon as he reached the positions of bowing or prostrating, he would feel too weak to keep up with him, so he would hardly be able to bow or prostrate with him. Or it was said: rather it is explained by what al-Bukhari narrated, [that the man said]: I join the prayer late. In that case the meaning would be: I can hardly catch up with the prayer in congregation, and sometimes I come late, because he makes it so lengthy, so I do not catch up with the congregation, even though he makes it too long.
The Prophet (blessings and peace of Allah be upon him) got very angry, and the reason why he showed such anger was that he wanted his Companions to pay attention to what he was going to tell them, so that the one who did that would not repeat it. Therefore he exhorted them when he was very angry, telling them that those who made the prayer too long were putting people off, and making people dislike praying. The reason why he addressed everyone, and did not mention by name the one who was making the prayer lengthy, was out of kindness and gentleness, as was his usual approach. He did not address any rebuke or discipline specifically to the one who deserved it, so that that one would not be embarrassed and feel ashamed in front of people.
Then he instructed the one who led people in prayer to make the prayer shorter, because among the congregation were those who were sick, physically weak and had needs. He mentioned these three types, because they include all types of reasons why the prayer should be made brief, for the reasons which dictate making the prayer brief include either physical well-being or other matters. So in the first case, it is either because of something inherent, namely physical weakness, or something temporary, namely sickness.
The Prophet (blessings and peace of Allah be upon him) wanted to show kindness and make things easy for his ummah. He did not prohibit making prayers lengthy because doing so is not permissible; rather the one who wants to offer supererogatory prayers by himself may make the prayer lengthy.
This hadith is a rebuke to those who make the prayers lengthy if those praying behind him are not happy with that.
It highlights the kindness of the Lawgiver and how he made things easy for his ummah.
It also indicates that one may show anger when seeing something that is not appropriate with regard to matters of religion..

It was narrated from Zayd ibn Khalid al-Juhani that a man asked the Prophet (blessings and peace of Allah be upon him) about lost property, and he said: “Learn what kind of string it is tied with, or what kind of vessel it is in, or what kind of leather bag it is in. Then announce that to the people for a year, and after that make use of it. Then if its owner comes, give it to him.” He asked: What about a stray camel? He got so angry that his cheeks turned red, or his face turned red, and said: “What has it to do with you? It has its water and its feet, and it is able to find water and graze from the trees. Let it be until its owner finds it.” He said: What about a lost sheep? He said: “It is for you, or for your brother, or for the wolf.”.

Commentary : One of the greatest objectives of sharia is preservation of people’s wealth and protecting it from plunder, theft and loss, or anyone hoping to keep it when it is lost.
In this hadith, Zayd ibn Khalid al-Juhani narrates that a man asked the Prophet (blessings and peace of Allah be upon him) about lost property, which is property that has been lost in the street and its owner is not known. The Prophet (blessings and peace of Allah be upon him) advised the one who finds a lost item to learn all its distinguishing characteristics, such as the shape and colour of the vessel and string. The “leather bag” referred to here is something that was used to keep money in; it may be made of leather, cloth or other material. The string is something that was used to tie vessels with. All of this is by way of learning its characteristics. Then he should announce to the people that he has this lost item, and continue to announce it for a whole year, in an attempt to return it to its owner, then after one year he may make use of it. If he does find its owner during that year, then he should give it to him. If the owner comes after a year has passed, and describes its distinguishing characteristics, such as its shape, colour, type of vessel, and so on, and he still has it, then he should give it to him; if he has disposed of it, he is liable for it, and he should give its owner its value and price.
Then the man asked the Prophet (blessings and peace of Allah be upon him) about the ruling on a stray camel, and he responded by saying that it is not to be taken, because it has all that it needs to survive, namely strong and solid feet to walk on, and the ability to store and keep water, in its belly and hump. Moreover, it can find vegetation and water around it, even after a number of days, and it can store the water in its belly and remain hydrated.
It was said that the only reason the Prophet (blessings and peace of Allah be upon him) got angry when he was asked about a stray camel is the lack of knowledge and poor understanding on the part of the questioner, as he failed to understand the matter being discussed, and he did not pay attention to it. Thus he made an incorrect analogy, because lost property refers to items that may be dropped by the owner, so he does not know where they went, whereas a stray camel is not like that, because it may graze for several days, then go back to the place that it knows, or its owner may come and take it.
Then the man asked the Prophet (blessings and peace of Allah be upon him) about the ruling on lost sheep, and he answered by saying that the one who finds it may take it. The words “It is for you or your brother” mean: either you will take it, or someone else will do so, otherwise it will be food for the wolf, if it is left.
In this hadith, the Prophet (blessings and peace of Allah be upon him) enjoined the announcing of lost property for one year, whereas in the hadith of Ubayy that was narrated by al-Bukhari, it says: The Prophet (blessings and peace of Allah be upon him) enjoined announcing it for three years. We may reconcile these two reports by interpreting the hadith of Ubayy ibn Ka‘b as referring to being more careful and prudent, not disposing of lost property, and exercising a high level of restraint in not making use of it, whilst this hadith and similar reports may be interpreted as referring to the minimum that is required, or cases where the one who finds something needs it, whereas Ubayy had no need of the lost property that he found.
This hadith also highlights how Islam pays attention to all aspects of life that may concern a person and be part of his life, whether by his choice or otherwise..

It was narrated that Abu Musa said: The Prophet (blessings and peace of Allah be upon him) was asked about things he disliked, and when he was asked too many such questions, he got angry, then he said to the people: “Ask me whatever you want.” A man said: Who is my father? He said: “Your father is Hudhafah.” Another man stood up and said: Who is my father, O Messenger of Allah? He said: “Your father is Salim, the freed slave of Shaybah.” When ‘Umar saw the expression on his face, he said: O Messenger of Allah, we repent to Allah (may He be glorified and exalted)..

Commentary : Islam enjoins doing whatever one is able to do, and completely avoiding that which is forbidden according to Islamic teachings. It enjoins us to stop at what Allah and His Messenger have enjoined upon us, and not to go beyond that or ask too many questions about matters the knowledge of which is of no benefit.
In this hadith, Abu Musa al-Ash‘ari (may Allah be pleased with him) tells us that the Messenger of Allah (blessings and peace of Allah be upon him) was asked about things that he did not like to be asked about, because they were of no benefit in either religious or worldly terms, or because the answer could be harmful to the questioner or to someone else. When the people asked too many such questions, he said to them: “Ask me whatever you want.” Then he was asked by two men who wanted to confirm whether their attribution to their fathers was correct, and he replied that that was indeed the case. When ‘Umar saw anger on the Prophet’s face, he realized that these questions should not be asked, so he turned to the Prophet (blessings and peace of Allah be upon him), seeking to assuage his anger, and said: O Messenger of Allah, we repent to Allah from asking these questions which have upset you. That was because these questions were something that the Messenger of Allah (blessings and peace of Allah be upon him) did not like, and because too many of these questions could be a cause of something being made haram or obligatory, or something being made too strict. And that is proven in the revelation, as Allah (may He be exalted) says: {O you who have believed, do not ask about things which, if they are shown to you, will distress you} [al-Ma’idah 5:101]. This does not mean that one should not ask about things that one needs to know of religious matters; rather it is advice to be content with the commands and prohibitions of Allah, and not to concern oneself with questions for which there is no need.
This hadith indicates that it is the right of the knowledgeable person to express anger with the questioner if he asks a question that could lead to negative consequences, or that is not appropriate to the topic under discussion.
It also indicates that it is not allowed to ask too many questions or to persist in asking questions, and that nothing should be asked except what is needed.
And it highlights the virtue of ‘Umar (may Allah be pleased with him) and how alert he was..

It was narrated from Anas, from the Prophet (blessings and peace of Allah be upon him) that when he gave the greeting of salaam, he gave it three times, and when he said something he would repeat it three times..

Commentary : The Prophet (blessings and peace of Allah be upon him) was very keen to teach and educate his ummah, and he used various educational methods to communicate information soundly. In this hadith, he teaches us the etiquette of speaking and greeting. ‘Abdullah ibn ‘Umar ibn al-Khattab (may Allah be pleased with him) narrated that when the Prophet (blessings and peace of Allah be upon him) greeted someone with salaam, he would greet him three times, and perhaps this refers to his practice when greeting a large number of people who would not all hear a greeting given once, or it was his practice to make sure that they heard the second and third greetings if he thought that the first one had not been heard, or he would repeat the salaam because he wanted to seek permission to enter, if the first salaam was not heard or responded to. But if he passed by a gathering and greeted everyone present, or he came to a house and gave the greeting of salaam and they responded, then there was no point in repeating it. It may be that when he came to some people, he would give the greeting of salaam by way of seeking permission to enter, then when he entered the house, he would greet them with salaam, then when he got up to leave the gathering he would say salaam to bid farewell, which is like a supplication (dua).
If he uttered a sentence, he would repeat it three times, so that those who were present would understand it and comprehend its meaning, because repetition was most effective in helping people to remember and making the pronunciation clear, so that there would be no room for misinterpretation, especially if there was the fear that his words might not be understood or heard, or if he wanted to convey the message when he was teaching, rebuking or exhorting. This is one of the basic principles of teaching in Islam, because repeating something three times is sufficient to make the meaning clear and leave no excuse for anybody. The Prophet (blessings and peace of Allah be upon him) used to always do that in his actions too, so that his ummah could emulate him and so as to be an example for others..

It was narrated from Anas from the Prophet (blessings and peace of Allah be upon him) that when he said something, he would repeat it three times so that it could be understood, and when he came to some people, he would greet them with salaam three times..

Commentary : The Prophet (blessings and peace of Allah be upon him) was as Allah described him: {There has certainly come to you a Messenger from among yourselves. Grievous to him is what you suffer; [he is] concerned over you and to the believers is kind and merciful} [at-Tawbah 9:128]. One example of that is his keenness to teach them and make sure they understood the matters of their religion. In this hadith, Anas (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) used to repeat his words three times when he wanted to exhort them, so that those who were present would understand it and comprehend its meaning, because repetition was most effective in helping people to remember and making the pronunciation clear, so that there would be no room for misinterpretation, especially if there was the fear that his words might not be understood or heard, or if he wanted to convey the message when he was teaching, rebuking or exhorting. This is one of the basic principles of teaching in Islam, because repeating something three times is sufficient to make the meaning clear and leave no excuse for anybody.
When the Prophet (blessings and peace of Allah be upon him) came to people, he would greet them with salaam three times, and perhaps this refers to his practice when greeting a large number of people who would not all hear a greeting given once, or it was his practice to make sure that they heard the second and third greeting if he thought that the first one had not been heard, or he would repeat the salaam because he wanted to seek permission to enter, if the first salaam was not heard or responded to. But if he passed by a gathering and greeted everyone present, or he came to a house and gave the greeting of salaam and they responded, then there was no point in repeating it. It may be that when he came to some people, he would give the greeting of salaam by way of seeking permission to enter, then when he entered the house, he would greet them with salaam, then when he got up to leave the gathering he would say salaam to bid farewell, which is like a supplication (dua). .

It was narrated that Abu Musa said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “There are three who will have a double reward: a man from among the People of the Book who believed in his Prophet and believed in Muhammad (blessings and peace of Allah be upon him); a slave who does his duty to Allah and to his master; and a man who has a slave woman whom he disciplines and disciplines well, and he teaches her and teaches her well, then he manumits her and marries her. He will have a double reward.” Then ‘Amir said: We are giving this report to you without you making any great effort. People used to travel to Madinah to seek a report less important than this..

Commentary : Allah’s bounty to His slaves is immense, which includes His generosity in multiplying the rewards for deeds. The Prophet (blessings and peace of Allah be upon him) used to urge the people to do acts of worship and all kinds of righteous deeds by highlighting the rewards for righteous deeds and mentioning different types thereof.
In this hadith, the Prophet (blessings and peace of Allah be upon him) states that three types of people will have a double reward. The first is a man of the People of the Book, a Jew or Christian, who believed in his Prophet who was sent to him previously, namely Musa or ‘Isa (peace be upon them), and he believed in Muhammad when his call reached him. He will have two rewards: a reward for believing in Musa or ‘Isa, and a reward for believing in Muhammad (blessings and peace of Allah be upon him). If he enters Islam and becomes a good Muslim, then every good deed that he did before that will be recorded for him. This is proven in the verses in which Allah (may He be exalted) says: {Those to whom We gave the Scripture before it - they are believers in it, And when it is recited to them, they say, “We have believed in it; indeed, it is the truth from our Lord. Indeed we were, [even] before it, Muslims [submitting to Allah].” Those will be given their reward twice} [al-Qasas 28:52-54].
The second is a slave who does his duty to Allah, so he worships Allah (may He be exalted), and he does what is obligatory upon him of prayer, fasting and so on. And he also does what his master requires him to do, in the best manner. He will also have two rewards: a reward for worshipping Allah (may He be exalted) and a reward for obeying his master, showing forbearance for the pain of enslavement, and submitting and accepting his duties as a slave.
The third is a man who has a slave woman with whom he has intercourse because he owns her, and he disciplines her without violence or beating; rather he does so with kindness and gentleness, and he educates her and takes good care of her, teaching her the pillars and rulings of Islam, then he manumits her and marries her, giving her the rights of a free woman. He will have two rewards: a reward for teaching her and manumitting her, and a reward for marrying her. Whoever does that is far removed from arrogance, and is very humble, keeping away from showing off by marrying a woman of noble lineage and high status.
The words “We are giving this report to you without you making any great effort. People used to travel to Madinah to seek a report less important than this” are addressed to a man from Khorasan who asked ‘Amir al-Sha‘bi about a man who manumits his slave woman then marries her, and he responded by narrating this hadith.
This hadith highlights the great bounty and generosity of Allah to those who obey Him.
It indicates that whoever does well in two aspects of any act of righteousness will have a double reward, for Allah multiplies the reward for whomever He wills.
It highlights the virtue of teaching a slave woman and treating her kindly.
It highlights the fact that the early generations used to travel to distant lands to seek a single hadith or to learn about a single issue of knowledge..

It was narrated that Ibn ‘Abbas said: I bear witness that the Prophet (blessings and peace of Allah be upon him – or ‘Ata’ said: I bear witness that Ibn ‘Abbas said: The Messenger of Allah (blessings and peace of Allah be upon him) – went out, accompanied by Bilal, because he thought that he had not been heard [by the women], and he exhorted them and instructed them to give charity. So the women began to give their earrings and rings, and Bilal collected them in the edge of his garment..

Commentary : The Prophet (blessings and peace of Allah be upon him) used to seek appropriate occasions to exhort his companions from time to time, at times when they had energy and it was thought that they would listen and understand, and on Islamic occasions and Eids. He would address the women in particular, as in this hadith, in which ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) went out, accompanied by Bilal, and exhorted his companions. Then it occurred to him that his voice might not have reached the women, because they were sitting behind the men in the prayer-place on Eid al-Fitr. So he went through the rows of men until he came to the women, then he exhorted them, reminded them about Paradise and Hell, and instructed them to give charity. The women responded to the Messenger of Allah (blessings and peace of Allah be upon him) and gave their earrings and rings in charity, and Bilal collected them in the edge of his garment. He collected this jewellery and charitable gifts so that they could be given and distributed among the poor and needy who were entitled to them, and be spent on other causes as prescribed in Islamic teachings.
What is meant by the words “or ‘Ata’ said: I bear witness that Ibn ‘Abbas said” is that the narrator was not sure whether the phrase “I bear witness” reflected the words of Ibn ‘Abbaas testifying about the action of the Prophet (blessings and peace of Allah be upon him), or the words of ‘Ata’ testifying about the words of Ibn ‘Abbas. Rather he said “I bear witness” to emphasize and confirm that the incident definitely took place.
This hadith indicates that one should be keen to teach all people, men and women.
It highlights the virtue of the women among the Sahabah (may Allah be pleased with them) and how quickly they responded to the exhortation and command of the Messenger of Allah (blessings and peace of Allah be upon him). .

It was narrated from Abu Hurayrah that he said: It was said: O Messenger of Allah, who will be most blessed with your intercession on the Day of Resurrection? The Messenger of Allah (blessings and peace of Allah be upon him) said: “I thought, O Abu Hurayrah, that no one would ask me about this hadith before you, because of what I have seen of your keenness to learn hadith. Those who will be most blessed with my intercession on the Day of Resurrection will be those who say La ilaha illa Allah with sincerity, from the heart.”.

Commentary : The Sahabah (may Allah be pleased with them) were always keen to ask the Prophet (blessings and peace of Allah be upon him) about the most important actions that would benefit them the most and save them in the hereafter. One aspect of that was their keenness to attain his intercession, as we see in this hadith, in which Abu Hurayrah (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) was asked who would be most blessed with his intercession on the Day of Resurrection. The one who asked this question was Abu Hurayrah (may Allah be pleased with him). The Prophet (blessings and peace of Allah be upon him) responded that those who would be most blessed with his intercession on the Day of Resurrection would be those who said La ilaha illa Allah, believing in the meaning of this phrase, acting in accordance with it, showing sincerity in faith by keeping away from shirk and showing sincerity in obedience by not showing off. The fact that the sincere believer will be more blessed with the Prophet’s intercession than others is due to the fact that superiority in this regard depends on the level of sincerity that one attains. So he [the one who attains a higher level of sincerity] will be more blessed than the one who does not attain this high and perfect level of sincerity. Many people will attain the blessing of the Prophet’s intercession, but the sincere believer will attain a greater blessing in that regard. The Prophet (blessings and peace of Allah be upon him) will intercede for people to be given relief from the terror of standing [on the Day of Resurrection], and he will intercede for some of the disbelievers to have their punishment reduced, as is soundly narrated concerning Abu Talib, the maternal uncle of the Prophet (blessings and peace of Allah be upon him). He will also intercede for some of the believers to be brought forth from the Fire after having entered it; for some of them not to enter it even though they deserve to do so; for some of them to enter Paradise without being brought to account; and for some of them to be raised in status therein. So they will have in common the fact that they are all blessed with his intercession, but the one who will be most blessed with it is the sincere believer.
The Prophet’s words to Abu Hurayrah (may Allah be pleased with him), “I thought, O Abu Hurayrah, that no one would ask me about this hadith before you, because of what I have seen of your keenness to learn hadith”, affirms the status and mature thinking of Abu Hurayrah (may Allah be pleased with him), and that his questions were the type of question that is desirable and will benefit the questioner and others with regard to both religious and worldly matters; they were not the type of question that is forbidden.
This hadith indicates that it is encouraged to be keen to acquire knowledge and goodness, for such keenness will prompt a person to research issues that are not clear and to learn about subtle matters, and that will bring benefit and reward, and a reward like those who act upon such knowledge, until the Day of Resurrection.
It also shows that a scholar should be able to analyze and understand the character of the one who is learning from him, and he should point out his good qualities to him, so that it will motivate him to strive harder.
It indicates that it is appropriate for a scholar to keep quiet about some issues of knowledge if he is not asked about them, until he is asked, and that is not to be regarded as concealing or withholding knowledge, because the seeker of knowledge should initiate questions, unless it becomes essential for the scholar to explain some issues, in which case he should not keep quiet.
This hadith affirms that our Prophet Muhammad (blessings and peace of Allah be upon him) will intercede for people.
It also highlights the virtue of Abu Hurayrah (may Allah be pleased with him) and his keenness to seek knowledge. .

100

It was narrated that ‘Abdullah ibn ‘Amr ibn al-‘As said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) saying: “Allah will not take knowledge away by snatching it from people; rather He will take knowledge away through the death of the scholars until, when no knowledgeable people are left, the people will follow ignorant leaders who will be asked questions and will issue fatwas without knowledge; thus they will go astray and lead others astray.”.

Commentary : Allah has made knowledge a beacon that guides to His path, and without knowledge the people will lose their way. True knowledge prevents one from falling into error.
In this hadith, the Prophet (blessings and peace of Allah be upon him) tells us that Allah will not take knowledge away from people by removing it from the hearts of the scholars and erasing it; rather He will take knowledge away through the death of the scholars. Thus knowledge will be lost, and there will be no one among those who are left to take the place of the scholars who have passed away. Every time a scholar passes away, the knowledge that he had will be lost, until Allah will have left no knowledgeable person, as all the people of true knowledge will have died, then ignorant people will reach academic positions for which they are not qualified, such as teaching, issuing fatwas, and so on. But the people will regard them as scholars and ask them questions, so they will issue fatwas without knowledge, because of their ignorance. They will regard as permissible that which is forbidden, and regard as forbidden that which is permissible. They themselves will go astray from the truth, and they will lead astray those of the common folk who follow them and accept their fatwas. Books and essays are not sufficient without scholars, because they cannot be understood in a proper manner without them.
In this hadith, we are urged to seek knowledge and memorize it, for it will not be taken away except when the scholars die.
It is also a warning against appointing ignorant people to positions of leadership, and it warns those in authority not to appoint ignorant people to positions of religious authority.
It also highlights the fact that the position of issuing fatwas is a true position of leadership, and criticizes those who issue fatwas without knowledge. .

101

It was narrated that Abu Sa‘id al-Khudri said: The women said to the Prophet (blessings and peace of Allah be upon him): The men are taking all your time, so allocate a day for us. So he allocated a day for them, when he met with them, exhorted them and instructed them. Among the things that he said to them was: “There is no woman among you who sends ahead three of her children, but they will be a shield for her against the Fire.” A woman said: Or two [of her children]? He said: “Or two.”.

Commentary : Allah (may He be glorified and exalted) has promised an immense reward to those who bear with patience the calamities that befall them.
In this hadith, the Prophet (blessings and peace of Allah be upon him) gives glad tidings to women who are faced with the loss of a child of the immense reward that results from this calamity. They had asked him to set aside a day for them on which he could exhort them and speak to them, and they said to him: The men are taking all your time, meaning: they prevent us from being able to sit with you and listen to you. So the Prophet (blessings and peace of Allah be upon him) set aside a day for them, when he exhorted them and reminded them of the reward for bearing calamity with patience. He told them that there is no woman, three of whose children die during her lifetime, but this calamity will be a shield for her, a barrier that will protect her from the Fire. A woman said: What about one who loses two of her children; will she have the same reward as one who loses three? And the Prophet (blessings and peace of Allah be upon him) said, “Or two.” So if two of a woman’s children die during her lifetime, that calamity will be a shield for her that will protect her from entering the Fire.
The report of Abu Hurayrah that was narrated by al-Bukhaari explains that what is meant here is three children who do not reach puberty; that reward is on condition that they did not reach the age of accountability at which sins begin to be recorded. The ruling here stipulates that the reward comes only in the case where the children did not reach puberty, because parents’ hearts are more compassionate and more attached to a small child, in a way that is not applicable in the case of a child who has reached adulthood, because in the case of a child who has reached adulthood, in most cases he has invariably gone against his parents.
And it was said that the ruling stipulated the condition of three children at first, because three comes under the heading of many. A believer may be afflicted with the loss of one child, but his faith is strong enough to enable him to bear the calamity with patience, but he may not be able to bear it if it happens again. Hence the one who goes through repeated calamities and bears them with patience is more deserving of great reward. A child is one of the greatest joys that a person may have in life, to the extent that he would willingly sacrifice himself for his child. This is what is usually the case with people, and even with animals, hence the Messenger of Allah (blessings and peace of Allah be upon him) referred to the worst type of calamity, and urged people to bear it with patience and perseverance.
This hadith was addressed to the women, but it is applicable to all Muslims, as al-Bukhaari narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “No Muslim who loses three of his children in death will ever enter the Fire, except in fulfilment of the oath.” This includes both men and women.
This hadith is indicative of a great reward for the one who loses his children, if he bears it with patience and does not say anything reprehensible.
It indicates that women may ask about religious matters.
It also indicates that the children of the Muslims [who died before reaching puberty] are in Paradise, because if Allah (may He be glorified) has mercy on their parents and admits them to Paradise because of their mercy and compassion towards their children, then it is more appropriate that the children will also receive His mercy..

102

It was narrated that Abu Hurayrah said: Three who have not reached puberty..

Commentary : Children are a blessing from Allah (may He be glorified), and parents feel great love for them, to the extent that they may be a trial for their parents. But death is something that is decreed for all people, and Allah has ordained an immense reward for parents who bear with patience the loss of their children.
This hadith, which was narrated by Abu Hurayrah (may Allah be pleased with him), is part of – and completes – the report of Abu Sa‘id al-Khudri (may Allah be pleased with him) which was narrated in Sahih al-Bukhari. In it, it says that the Prophet (blessings and peace of Allah be upon him) exhorted the women and said to them: “There is no woman among you who sends ahead three of her children, but they will be a shield for her against the Fire.” A woman said: Or two [of her children]? He said: “Or two.” Abu Hurayrah (may Allah be pleased with her) added: “Three who have not reached the age of puberty.” Thus he narrated that the Prophet (blessings and peace of Allah be upon him) said to the women: Whoever loses three of her children in childhood, before they reach the age of accountability, when no sins have been recorded against them, this calamity will be a shield for her, a barrier that will protect her from the Fire. A woman said: What about one who loses two of her children; will she have the same reward as one who loses three? And the Prophet (blessings and peace of Allah be upon him) said, “Or two.” So if two of a woman’s children die during her lifetime, that calamity will be a shield for her that will protect her from entering the Fire. This ruling applies only to children who have not reached the age of puberty, because parents’ hearts are more compassionate and more attached to a small child, in a way that is not applicable in the case of a child who has reached adulthood, because in the case of a child who has reached adulthood, in most cases he has invariably gone against his parents.
And it was said that the ruling stipulated the condition of three children at first, because three comes under the heading of many. A believer may be afflicted with the loss of one child, but his faith is strong enough to enable him to bear the calamity with patience, but he may not be able to bear it if it happens again. Hence the one who goes through repeated calamities and bears them with patience is more deserving of great reward. A child is one of the greatest joys that a person may have in life, to the extent that he would willingly sacrifice himself for his child. This is what is usually the case with people, and even with animals, hence the Messenger of Allah (blessings and peace of Allah be upon him) referred to the worst type of calamity, and urged people to bear it with patience and perseverance.
This hadith was addressed to the women; however, al-Bukhaari narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “No Muslim who loses three of his children in death will ever enter the Fire, except in fulfilment of the oath.” This includes both men and women..

103

It was narrated from Ibn Abi Mulaykah that if ‘A’ishah, the wife of the Prophet (blessings and peace of Allah be upon him), heard something that she was not aware of, she would ask questions about it until she understood it. The Prophet (blessings and peace of Allah be upon him) said: “Whoever is brought to account will be punished.” ‘A’ishah said: I said: O Messenger of Allah, but doesn’t Allah say, {He will be judged with an easy account} [al-Inshiqaq 84:8]? He said: “That refers to the presentation of accounts, but whoever is subjected to a detailed review of his account will be doomed.”.

Commentary : The Prophet (blessings and peace of Allah be upon him) was the ultimate reference for clarifying anything that was not clear in people’s minds regarding their religion, and the Sahabah (may Allah be pleased with them) were keen to refer to him with regard to any issues they faced and did not understand.
In this hadith, ‘Abdullah ibn Abi Mulaikah narrated that ‘A’ishah, the wife of the Prophet (blessings and peace of Allah be upon him) did not hear anything that she did not understand but she would ask the one who said it for clarification, or she would ask the Prophet (blessings and peace of Allah be upon him) about it, so that she could verify it and determine how correct or otherwise it was. This was a sign of her intelligence and smartness, that she would not believe everything she heard when she could check everything with the Messenger of Allah (blessings and peace of Allah be upon him).
Then ‘A’ishah (may Allah be pleased with her) narrated that the Prophet (blessings and peace of Allah be upon him) said: “Whoever is brought to account will be punished.” So ‘A’ishah (may Allah be pleased with him) compared what the Prophet (blessings and peace of Allah be upon him) said with the words of Allah (may He be exalted): {He will be judged with an easy account} [al-Inshiqaq 84:8]. The wording of the hadith is general in meaning, and indicates that anyone who is brought to account will be punished, whereas the wording of the verse indicates that some people will not be punished. The Prophet (blessings and peace of Allah be upon him) responded to her by saying: “That refers to the presentation of accounts, but whoever is subjected to a detailed review of his account will be doomed.” The Prophet’s response explained the true meaning of the verse, that the easy reckoning is something else, namely the presentation of accounts, which refers to showing deeds or making them known, in which Allah will remind a person of what sins he committed, then He will pardon them, so that he will realize how gracious Allah was to him when He concealed his sins in the previous world and pardoned him for them in the hereafter. On the other hand, whoever is subjected to a detailed review of his account will be doomed, and what is meant is that falling short is something that most people do, so whoever is subjected to a detailed discussion of his account and is not pardoned will be doomed and will enter Hell.
The reckoning on the Day of Resurrection is of two types: the presentation of accounts and rebuke, which is an easy reckoning in which there is no punishment, and a detailed review of the account, which is a difficult and hard reckoning, which will not be without punishment, because it will involve examining the individual’s sins in detail, covering all of his sins, and no sin will be left without being pointed out and discussed.
This hadith highlights the virtue of ‘A’ishah (may Allah be pleased with her) and her eagerness to learn and verify facts.
It is also an affirmation of the reckoning, presentation of accounts, and punishment on the Day of Resurrection, and that the reckoning will vary from one person to another.
It indicates that it is permissible to debate and compare what the Sunnah says and what the Qur’an says.
It indicates that the seeker of knowledge has the right to ask about what he does not understand, and to raise the issue with his teacher.
It indicates that scholars or knowledgeable people should welcome any questions that are referred to them, and answer the questions of one who is seeking to understand, as the Prophet (blessings and peace of Allah be upon him) did..

104

It was narrated from Abu Shurayh that he said to ‘Amr ibn Sa‘id – when he was sending the expeditions to Makkah – Give me permission, O governor, to tell you about something that I heard from the Prophet (blessings and peace of Allah be upon him) in a speech on the morning of the day of the conquest [of Makkah]. My ears heard it, my heart understood it and my eyes saw him when he said it. He praised and glorified Allah, then he said: “It is Allah Who made Makkah sacred; people did not make it sacred. It is not permissible for anyone who believes in Allah and the Last Day to shed blood in it, or to cut down trees in it. If anyone uses as an excuse the fact that the Messenger of Allah (blessings and peace of Allah be upon him) fought in it, then say: Allah gave permission to His Messenger but He did not give permission to you. Rather I was only given permission [to fight] in it for part of a day, then its sanctity is restored today as it was yesterday. Let those who are present convey to those who are absent.” It was said to Abu Shurayh: What did ‘Amr say to you? He said: I have more knowledge of that than you, O Abu Shurayh. The Haram does not offer protection to a sinner, or to a fugitive who killed someone, or a fugitive who committed theft..

Commentary : Conveying Islamic knowledge is something required of the scholars and knowledgeable people, and it is more obligatory at times of tribulation and hardship, so that they may explain to the people what is true and what is false, and explain to them the path of guidance.
In this hadith, Abu Shurayh al-Khuza‘i (may Allah be pleased with him) – the well-known Sahabi who was one of the wise men of Madinah – narrates that he asked ‘Amr ibn Sa‘id, the governor of Madinah appointed by Yazid ibn Mu‘awiyah at that time, to give him permission to tell him something that he had heard from the Prophet (blessings and peace of Allah be upon him). ‘Amr ibn Sa‘id was sending troops to Makkah to fight ‘Abdullah ibn az-Zubayr (may Allah be pleased with him) for having refused to swear allegiance to Yazid ibn Mu‘awiyah and having fortified himself in the Haram. Abu Shurayh (may Allah be pleased with him) asked him to let him narrate to him a hadith that he had heard from the Prophet (blessings and peace of Allah be upon him), affirming that he had heard it with his own ears, understood it and memorized it, indicating that it was still as fresh in his mind as when he had heard it from the Prophet (blessings and peace of Allah be upon him), without any intermediary, and he had not forgotten it. The Prophet (blessings and peace of Allah be upon him) had spoken this hadith on the morning of the conquest of Makkah in 8 AH. When he referred to a speech that the Prophet (blessings and peace of Allah be upon him) had given, he was referring to words that the Prophet (blessings and peace of Allah be upon him) addressed to the people, in which he explained that it was Allah (may He be exalted) Himself who had made Makkah sacred in His Book, where He said: {Al-Masjid-al-Haram (at Makkah) which We have made (open) to (all) men, the dweller in it and the visitor from the country are equal there (as regards its sanctity and pilgrimage (Hajj and Umrah))} [al-Hajj 22:25] and {[Say, O Muhammad], “I have only been commanded to worship the Lord of this city, who made it sacred”} [al-Naml 27:91]. So it is not permissible for anyone who believes in Allah and the Last Day to shed blood in it, by fighting or otherwise, or to cut down its trees. If anyone regards it as permissible to fight in Makkah, quoting as evidence for that the fact that the Prophet (blessings and peace of Allah be upon him) fought therein on the day of the conquest, the response to that is that Allah gave permission to His Messenger (blessings and peace of Allah be upon him) to fight in it on that day for a brief part of the day. What is meant is that it was a limited time, a certain part of the day of the conquest, and He did not give permission to you and it is not permissible for you to ever fight in it. Then its sanctity was restored as it had been.
Then the Prophet (blessings and peace of Allah be upon him) instructed his companions who were listening to this speech of his to convey it to those who came after them, whether at the time of the Prophet (blessings and peace of Allah be upon him) or afterwards, so that they would be careful and would not have the audacity to transgress against that which Allah (may He be glorified and exalted) had made sacred, especially for one who wanted to shed blood and prepared himself for that, as in the case of ‘Amr ibn Sa‘id. This is what prompted Abu Shurayh (may Allah be pleased with him) to narrate this hadith to him, as instructed by the Messenger of Allah (blessings and peace of Allah be upon him).
Abu Shurayh was asked: How did ‘Amr respond to you? And he replied: He said to me: I know better than you, O Abu Shurayh, that the sanctuary of Makkah does not protect a sinner from the hadd punishment being carried out on him, and it does not protect a fugitive who has committed murder and seeks sanctuary in Makkah so that he will not be punished. The phrase “committed theft” means that there is no protection for a fugitive who committed theft; a variant reading suggests that there is no protection for one who spread heretical ideas. ‘Amr’s response consists of words that appear sound, but were aimed at justifying his wrong actions, because the Sahabi was denouncing him for waging war on Makkah, but he responded that Makkah did not prevent the carrying out of retaliatory punishments (qisas). Ibn az-Zubayr had not committed any sin that deserved such punishment, so this was not a valid response to the words of Abu Shurayh, because he did not differ with him with regard to the issue of someone who committed a sin that incurred a hadd punishment outside the Haram zone then sought refuge in the Haram zone and whether it was permissible to carry out the hadd punishment on him within the Haram zone or not. Rather what Abu Shurayh objected to was the sending of troops to Makkah, violating its sanctity and waging war on it. He presented his argument well, but ‘Amr’s response was not straightforward; rather he gave a response that had nothing to do with the question, because in his answer he referred to a man who had committed an action that incurred a hadd punishment outside the Haram zone, and whether entering the Haram zone would protect him or not. This may be regarded as going off topic and showing stubbornness when debating, because he was a governor who had instructions from the caliph, so he tried hard to find a justification for his actions by presenting any argument he could.
This hadith indicates that one should transmit knowledge and spread the Sunnah and Islamic rulings.
It indicates that one should be gentle when objecting, especially when speaking to those in authority and discussing issues that are contrary to their aims, because that makes it more likely that they will accept one’s argument.
It indicates that one should offer sincere advice to those in authority, and not be dishonest or harsh with them, if one feels confident that that will not lead to trouble.
It indicates that what is halal and haram is determined by Allah (may He be exalted), and it has nothing to do with people. In all matters, whether they pertain to this world or the hereafter, reference should be made to the religious texts, and that can only be known from the actions, words and approval of the Prophet (blessings and peace of Allah be upon him).
It highlights the great and honourable status of Makkah, may Allah increase it in honour and greatness.
It indicates that it is prescribed to make analogies with the actions of the Prophet (blessings and peace of Allah be upon him), except in matters which were specifically and exclusively for him.
It indicates that there are some matters which apply exclusively to the Prophet (blessings and peace of Allah be upon him) and not to anyone else.
It also highlights the virtue of Abu Shurayh, because he followed the command of the Prophet (blessings and peace of Allah be upon him) to convey teachings from him..

105

It was narrated from Abu Bakrah that it was mentioned that the Prophet (blessings and peace of Allah be upon him) said: “… for your blood and your wealth” – Muhammad [ibn Sirin] said: And I think he said – “and your honour are sacred to you, as sacred as this day of yours, in this month of yours. O people, let those of you who are present convey to those who are absent.” – Muhammad [ibn Sirin] used to say: The Messenger of Allah (blessings and peace of Allah be upon him) spoke the truth, and that is what indeed happened. – “O people, have I conveyed the message?” [He said that] twice..

Commentary : 1536.

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.

1218

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

It was narrated from Anas, from the Prophet (blessings and peace of Allah be upon him) that when he gave the greeting of salaam, he gave it three times, and when he said something he would repeat it three times..

It was narrated from Anas from the Prophet (blessings and peace of Allah be upon him) that when he said something, he would repeat it three times so that it could be understood, and when he came to some people, he would greet them with salaam three times..

It was narrated that Abu Hurayrah said: Three who have not reached puberty..

‘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..