Narrated Anas (may Allah be pleased with him):(The people of) Banoo Salamah intended to move out near the mosque of the Prophet, but he ﷺdisliked to see Madeenah vacated and said, "O the people of Banoo Salamah! Do not you think that you will be rewarded for your footsteps which you take towards the mosque?" So, they stayed at their old places.
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Commentary :
Al-Madeenah is one of the best, most honored, and purified lands on earth, and the Prophet ﷺ loved it, and keenly sought to populate and fortify it. In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) related that when Banoo Salamah, from the Ansaar, wanted to move out of their houses to settle in the outskirts of Al-Madeenah near the Prophet’s Mosque, he ﷺ disliked that some parts of Al-Madeenah should be deserted. He ﷺ said to them: "O people of Banoo Salamah! Do you not think that you will be rewarded for your footsteps which you take towards the mosque?" It means, ‘Do you notaspire to the rewards earned for walking to the (distant) mosque?’ He ﷺ informed them of the abundant rewards earned by walking to a mosque at a distance away from one’s house, urging them to stay in their houses. The Prophet’s words mean, “Stay in your houses to earn greater rewards for your long-distance walking to my mosque.” He ﷺ encouraged them to stay in their houses and aspire to the rewards for each step they took to the mosque, devoting their effort sincerely to Allah, The Exalted. Upon hearing the Prophet’s words, they decided to stay in their houses as advised.
The Prophet’s intention was that Banoo Salamah should remain in their houses so that the various regions of Al-Madeenah would remain populated so that the Muslim populationin Al-Madeenah wouldincrease to instill terror in the hearts of the hypocrites and polytheists. He ﷺ did not explicitly say so to Banoo Salamah, and settled for highlighting the obvious benefit to urge them to comply and motivate them to remain in their houses.
The hadeeth also underlines the virtues of building and populating Al-Madeenah and urges Muslims to walk to the mosques..

1888

Narrated Aboo Hurayrah (may Allah be pleased with him): The Prophet ﷺ said, "There is a garden from the gardens of Paradise between my house (room) and my pulpit, and my pulpit is on my Lake Fount (Al-Kawthar).”
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Commentary :
Allah, Exalted is He, has favored some lands and places over others, and one such place is the Noble Rawdhah at the Prophet's mosque.
In this hadeeth, he ﷺ informed us of the virtues of this blessed place, the area between his house (room), where he ﷺ was buried, and his pulpit in the mosque. He ﷺ stated that it is one of the gardens of Paradise. The Arabic word ‘Rawdhah’ means a garden with fertile soil where plants grow,fresh water flows, and beauty manifests. The meaning is that the Noble Rawdhah at the Prophet's mosque is a blessed place where the divine mercy descends and people taste bliss by attending the gatherings of Thikr (remembrance of Allah) and performing prayer in that particular place, especially during the lifetime of the Prophet ﷺ. It could also mean that this particular place is an actual garden of Paradise, like the Black Stone, and shall be moved back to it on the Day of Resurrection. This meaning is further supported by his words at the conclusion of the hadeeth reading: “and my pulpit is on my Lake-Fount (Al-Kawthar),” meaning that his pulpit is located at the bank of his lake-fount (Al-Kawthar), with which Allah shall honor him on the Day of Resurrection, or that he will have a pulpit by Al-Kawthar to stand upon and call upon people.
The hadeeth also highlights the virtues of Al-Madeenah and urges Muslims to reside therein..

1889

`Narrated Aa’ishah (may Allah be pleased with her):When Allah's Messenger ﷺ reached al-Madeenah, Aboo Bakr and Bilaal (may Allah be pleased with them) became ill. Whenever Aboo Bakr's fever got worse, he would recite (this poetic verse): "Everybody is staying alive with his People, yet death is nearer to him than His shoelaces." Meanwhile whenever fever deserted Bilaal, he would recite: "I wish I could stay overnight in a valley wherein I would be surrounded by Ithkhir and Jaleel (kinds of goodsmelling grass). Would that one day I could drink the water of the Majanna and would that (the two mountains of) Shaamah and Tafeel would appear to me!" The Prophet ﷺ said, "O Allah! Curse Shaybah ibn Rabee`ah and `Utbah ibn Rabee`ah and Umaiyah ibn Khalaf as they turned us out of our land to the land of epidemics." Allah's Messenger ﷺ then said, "O Allah! Make us love Al-Madeenah as we love Makkah or even more than that. O Allah! Give blessings in our Saa‘ and our Mudd (measures symbolizing food) and make the climate of Al-Madeenah suitable for us and divert its fever towards Al-Juhfah." ‘Aa’ishah (may Allah be pleased with her) added: “When we reached Al-Madeenah, it was the unhealthiest of land, and the valley of Bathaan used to flow with impure colored water.”.

Commentary :
Love for one’s homeland, an emotional attachment to it, and nostalgia for it are part of the innate human nature thatis not denounced by Islam, but israther channeled in the right direction that serves the religion of Allah and raises its banner high.
In this hadeeth, the Mother of the Believers ‘Aa’ishah (may Allah be pleased with her) informed us of the situation when the Prophet ﷺ and his Companions (may Allah be pleased with them) migrated to Al-Madeenah. Aboo Bakr and Bilaal ibn Rabaah (may Allah be pleased with them) got a fever, and each of them put his emotions into words according to his certitude in Allah and knowledge of the anticipated consequences.
Aboo Bakr (may Allah be pleased with him) found solace in reciting the following poetic verse (which means): “Everybody is staying alive in the company of his people, yet death is nearer to him than his shoe laces.” Meaning that when everyone wakes up, he is greeted with ‘good morning,’ or ‘may Allah bless your morning,’ and similar greetings exchanged by people and their loved ones, while death may suddenly befall them and they may depart this worldly life in the evening, indicating the proximity of death from all human beings, whether they are sick or healthy.
On the other hand, whenever fever desertedBilaal (may Allah be pleased with him), he would raise his voice and recite some poetic verses. The Arabic expression “Yarfa‘ ‘Aqeeratah” means to raise one’s voice. It was said that a man once had his leg amputated; he raised his amputated leg, placed it over the other leg, and shouted of the top of his voice. Afterward, whenever a person shouted of the top of his voice as such, the Arabs used this expression to describe his act. He(may Allah be pleased with him) used to recite somepoetic verses, expressing longing and hopeto return to Makkah, where he relished sound health. He wished to spend one night in the valley of Makkah to quench his longing for it in the well of Majannah, a well near ‘Ukaath few miles away from Makkah in the direction of the Dhahraan area, where the Arabs had a marketplace in the pre-Islamic era. He (may Allah be pleased with him)wished he could go there to enjoy the view of the Ithkhir and Jaleel (kinds of pleasantly scented grass), which grew back in Makkah, and see Shaamah and Tafeel, two adjacent mountains southwest of Makkah, about 90 km away from it.
He (may Allah be pleased with him)would say, "Would that I could stay overnight in a valley wherein I would be surrounded by Ithkhir and Jaleel. Would that one day I could drink from the water of the Majannah, and that the two mountains Shaamah and Tafeel would appear to me!"
Afterward, Bilaal (may Allah be pleased with him) supplicated against the polytheists who drove them away from Makkah to a land afflicted with epidemics and diseases. He said: "O Allah! Curse Shaybah ibn Rabee`ah and `Utbah ibn Rabee`ah and Umaiyah ibn Khalaf as they turned us out of our land to the land of epidemics." These were the chiefs of the polytheists and their leaders in Makkah.
When the Messenger of Allah ﷺ saw what had befallen his Companions of fever and epidemic, he ﷺ feared that they might hate Al-Madeenah, because people are innately averted from what they hate. Therefore, he ﷺ supplicated Allah, Exalted is He, to instill the love of Al-Madeenah within their hearts, and make them love it even more than they loved Makkah, and to bless Al-Madeenah and its Saa‘ and Mudd.
The Saa’ equals four Mudds, and the Mudd is the measure of two open medium-sized handfuls. The Mudd approximately equals 509 grams at the lowest estimate, and 1072 grams in the highest estimate. The Saa’, on the other hand, equals tobetween 2036 and 4288 grams. In another hadeeth, cited in Saheeh Al-Bukhaaree and Saheeh Muslim, he ﷺ supplicated Allah, Exalted is He, to confer upon Al-Madeenah twice the blessings conferred upon Makkah.
He ﷺ asked Allah, Exalted is He, to relieve Al-Madeenah of the epidemic and transfer it to Juhfah, which was an abode of polytheism inhabited by non-Muslims then, so that they would be preoccupied by it and distracted from helping the disbelievers. Juhfah is located between Makkah and Al-Madeenah, at a distance of 190 km from Makkah. Allah, Exalted is He, answered the Prophet’s supplication and blessed people’s livelihoods in Al-Madeenah, and instilled its love in the hearts of the Prophet ﷺ and his Companions, and this love remained apparent until death befell them. One of the manifestations of this love was that whenever the Prophet ﷺ returned from any of his travels back to Al-Madeenah, he ﷺ urged his riding animal to move faster upon seeing the houses of Al-Madeenah, out of his deep love for it, as narrated in Saheeh Al-Bukhaaree.
The Mother of the Believers ‘Aa’ishah (may Allah be pleased with her) added that when they went to Al-Madeenah, it was the unhealthiest land, afflicted with epidemic diseases, to the extent that the valley of Bathaan, to the south of Al-Madeenah near the Prophet’s Mosque, used to flow with impure colored water that was often stagnant, causing fever and spreading epidemics.
It is deduced from the hadeeth that it is allowable for a Muslim to ask his Lord to bless him with well-being and recovery when ailments befall him, just like he asks Him for sustenance and victory, and that such supplications and desires do not imply blaming Allah or rejecting His decrees.
It is also inferred that it is permissible to supplicate Allah against the wrongdoers and the disbelievers. The hadeeth also highlights the significance of care for good health conditions, fresh air, and pure water, and warns against stagnant and colored water. It also underlines the permissibility of reciting, quoting, and listening to poetry.
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1890

Zayd ibn Aslam narrated on the authority of his father (may Allah be pleased with them):`Umar said, O Allah! Grant me martyrdom in Your cause, and let my death be in Al-Madeenah of Your Messenger.".

Commentary :
The Prophet ﷺ supplicated Allah, Exalted is He, to instill the love of Al-Madeenah within his heart and the hearts of his Companions (may Allah be pleased with them). He ﷺ said: “O Allah! Make us love Al-Madeenah as we love Makkah or even more than that.” [Al-Bukhaaree and Muslim].
Allah, Exalted is He, answered his supplication and Al-Madeenah became the most beloved land to his Companions(may Allah be pleased with them). They lived therein and did not wish to die elsewhere.
In this report, Aslam, the freed slave of ‘Abdullah ibn ‘Umar ibn Al-Khattaab (may Allah be pleased with them), stated that ‘Umar used to supplicate Allah, Exalted is He, to bless him with martyrdom and to cause him to die in Al-Madeenah. Allah, Exalted is He, answered his supplication and caused him to die as a martyr. He (may Allah be pleased with him) was killed at the hands of Aboo Lu’lu’ah Al-Majoosi, may Allah punish him proportionally, while he (may Allah be pleased with him) was performing Fajr Prayer in 23 A.H. Thus, he earned the reward of martyrdom, because a disbelieving Zoroastrian killed him out of his resentment against Islam, and against ‘Umar’sdiligence and sincerity in governing the affairs of the Muslims. He (may Allah be pleased with him) was killed in the Cause of Allah, and Allah caused him to die in Al-Madeenah as he wished, and he(may Allah be pleased with him) was buried in the land that he loved the most, next to his beloved friend andProphet ﷺ and his close friend Aboo Bakr (may Allah be pleased with him). May Allah be pleased with ‘Umar and all the Companions (may Allah be pleased with them).
This hadeeth highlights the merits of ‘Umar ibn Al-Khattaab (may Allah be pleased with him)..

1892

Narrated Ibn `Umar (may Allah be pleased with him):The Prophet ﷺ observed the fast on the 10th of Muharram (‘Ashooraa’)and ordered (Muslims) to fast on that day, but when the fasting of the month of Ramadan was prescribed, the fasting of ‘Ashooraa’ was abandoned. ‘Abdullah(may Allah be pleased with him) did not observe fasting on that day unless it coincided with his routine fasting by chance..

Commentary :
The Day of ‘Aashooraa’ is the tenth day of the sacred month of Muharram and it is one of the blessed days. On that day, Allah, Exalted is He, saved His Prophet Moses (peace be upon him)s from Pharaoh and his army. The Messenger of Allah ﷺ venerated this day, fasted on it, and commanded Muslims to fast, to express gratitude to Allah, The Exalted.
In this hadeeth, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) informed us that the Prophet ﷺ fasted on the Day of ‘Aashooraa’ and commanded his Companions (may Allah be pleased with them) to fast. Other narrations have been reported regarding the reasons why the Prophet ﷺ fasted the Day of ‘Aashooraa’, one of which was narrated on the authority of Ibn ‘Abbaas (may Allah be pleased with him): “When the Prophet ﷺ came to Al-Madeenah, he found (the Jews) fasting on the Day of ‘Aashooraa’ (i.e., 10th of Muharram). They used to say: "This is a great day on which Allah, Exalted is He, saved Prophet Moosaa and drowned the people of Pharaoh. Moosaa observed the fast on this day, as a sign of gratitude to Allah." The Prophet ﷺ said, "I am closer to Moosaa than they!" So, he observed the fast (on that day) and ordered the Muslims to fast on it.”
Another narration was reported by Ibn ‘Umar (may Allah be pleased with him) that the Prophet ﷺ said: “That was a day on which the people of pre-Islamic days used to observe fast. So, he amongst you who likes to observe fast should do so, and he who does not like it should abandon it.” [Al-Bukhaaree and Muslim].
Narrations have been reported about the virtues of fasting on that day, stating that it expiates the sins committed in the preceding year, like the hadeeth narrated on the authority of Qataadah (may Allah be pleased with him)that has been cited in Saheeh Muslim.
Moreover, Ibn ‘Umar (may Allah be pleased with him) stated that when the obligatory fasting on Ramadan was prescribed in 2 A.H., people abandoned fasting the Day of ‘Aashooraa’ as an obligatory act of worship, but some Muslims observed fasting on it voluntarily.
Naafi‘, the freed slave of Ibn ‘Umar (may Allah be pleased with him), underlined that Ibn ‘Umar did not observe fasting on that day in particular unless it happened to coincide with days when he regularly fasted. He(may Allah be pleased with him) refrained from fasting on that day in particular fearing that people might mistakenly assume that it was obligatory, or that it would be venerated in the same (unprescribed) manner it was venerated in the pre-Islamic era.
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1896

Narrated Sahl (may Allah be pleased with him):The Prophet ﷺ said, "There is a gate in Paradise called Al-Raiyyaan, and those who observe fasts will enter through it on the Day of Resurrection and none except them will enter through it. It will be said, 'Where are those who used to observe fasting?' They will get up, and none except them will enter through it. After their entry the gate will be closed and nobody will enter through it.".

Commentary :
Islam assigns great virtue to fasting and the honor of Allah conferred upon those who observe fasting is unmatched. They refrain from all intake of food, water, beverages, and from sexual activity, and in return Allah, Exalted is He, confers upon them His abundant rewards, and distinguishes them with a special divine bestowal.
In this hadeeth, Sahl ibn Sa‘d Al-Ansaaree(may Allah be pleased with him) narrated that the Prophet ﷺ stated that Allah, Exalted is He, allocated a gate in Paradise especially for those who observed obligatory fasting and often observed voluntary fasting, or those who keenly assigned a special care to fasting compared to other worshipful acts. This gate is called “Al-Rayyaan,” which is derivedfrom a root that means quenching thirst. The name conveniently suits the situation of these people because it is their reward for enduring thirst and hunger. The name referred to quenching thirst rather than satiating hunger because thirst is harder to endure compared to hunger.
Only those who observed fasting will enter Paradise through this gate, to hasten to quench their thirst. This would be a manifestation of their honor and a special bestowal for them, so that they would not have to crowd with others to enter Paradise, for such crowding may cause thirst in and of itself. It should be noted, though, that there shall be no crowding at the gates of Paradise because they shall be vast and there shall be no harm, distress, or hardship therein. This is an honor conferred by Allah, Exalted is He, on them, to elevate their status, and distinguish them from others. The angels will call upon them: “Where are those who observed fasting?” They shall stand up and enter Paradise from it, and then the gate will be closed; none will enter Paradise through it except those who observed fasting. The Prophet ﷺ repeatedly stated that no one else shall enter Paradise through that gate for the sake of emphasis (on their special honor)..

1897

Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messenger ﷺ said, "Whoever gives two items of wealth in charity for Allah's Cause, will be called from the gates of Paradise and will be addressed, 'O slaves of Allah! This is good.' So, whoever was amongst the people who observed prayer, will be called from the gate of the prayer; and whoever was amongst the people who used to participate in Jihaad, will be called from the gate of Jihaad; and whoever was amongst those who used to observe fasting, will be called from the gate of Al-Rayyaan; whoever was amongst those who used to give in charity, will be called from the gate of charity." Aboo Bakr (may Allah be pleased with him) said, "Let my parents be sacrificed for you, O Allah's Messenger! No distress or need will befall the one who will be called from those gates! Will anyone be called from all these gates?" The Prophet ﷺ replied, "Yes, and I hope you will be one of them.".

Commentary :
Allah, Exalted is He, urged His servants to hasten to perform good deeds, and promised them abundant rewards in this worldly life and the Hereafter. In this hadeeth, Aboo Hurayrah (may Allah be pleased with him) informed us that the Prophet ﷺ stated that whoever spends in charity two items of wealth, e.g., two cows, two Dirhams, two loaves of bread, or two garments, will earn such reward. It may also mean whoever spends them in charity on two consecutive occasions. His saying “in Allah’s Cause” means, ‘while aspiring to His reward,’ and this is more general than Jihaad and other worshipful acts. Whoever does so, the angels will call upon him on the Day of Resurrection from the gates of Paradise, welcoming him to enter it. They will say: “Oh servant of Allah, this is good,” meaning, ‘the good deed that you have done is more virtuous than all worldly pleasures.’ The Arabic word ‘khayr’ (lit. good) used in the hadeeth means in this context ‘virtuous’ rather the comparative adjective ‘better’, even if the wording may imply otherwise, and the wisdom is to urge the listener to seek entering Paradise through that gate. It could also mean that this gate through which you are asked to enter Paradise is good, meaning that therein lies all that is good, and the statement denotes honoring them.
Allah, Exalted is He, allocated a special gate in Paradise for each worshipful act. So, those who devote themselves to performing voluntary prayers after performing the obligatory ones shall be called upon to enter Paradise through the gate of prayer, and they will enter it, and the same goes for all other acts of worship, such as Jihaad and charity. Likewise, the angels shall receive those who devotedly observed fasting frequently at the gate of Al-Rayyaan, calling upon them to enter through it. This gate is called “Al-Rayyaan,” which is derivedfrom a root that means quenching thirst because whoever enters Paradise through it will never experience thirst again. The name conveniently suits the situation of these people because it is their reward for enduring thirst and hunger. The name refers to quenching thirst rather than satiating hunger because thirst is harder to endure compared to hunger.
His saying: “Whoever was amongst those who used to give in charity will be called from the gate of charity,” is not a repetition of the same meaning denoted by his saying: “Whoever spends two items of wealth” at the beginning of the hadeeth, because spending even an insignificant item of wealth in charity is better than the great worldly pleasures, and this applies to all the gates of Paradise, but it is stated here in particular for further emphasis.
Aboo Bakr (may Allah be pleased with him) said: “Let my parents be sacrificed for you, O Allah's Messenger! No distress or need will befall the one who will be called from those gates!” This is because such a person shall taste bliss in Paradise. It could also mean that whoever shall be called upon to enter Paradise through some of these gates will not need to be called upon to enter it through other ones; it is adequate to be called upon to enter Paradise through one gate!
Afterwards, Aboo Bakr (may Allah be pleased with him) asked: “Will anyone be called from all of these gates?” The Prophet ﷺ replied, "Yes, and I hope you will be one of them." He ﷺ replied that some believers will be called upon to enter from all those gates as they will have performed numerous and various worshipful acts. He ﷺ added: “I hope you will be one of them.” He (may Allah be pleased with him) had devotedly performed all worshipful acts for which Allah, Exalted is He, allocated gates in Paradise. It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ﷺ asked once: ‘Who among you is fasting today?’ Aboo Bakr (may Allah be pleased with him) replied, ‘I am.’ He ﷺ asked, ‘Who among you followed a funeral today?’ Aboo Bakr (may Allah be pleased with him) said, ‘I did.’ He ﷺ further asked, ‘Who among you presented food to a needy person today?’ Again, Aboo Bakr (may Allah be pleased with him) said, ‘I did.’ He ﷺ asked, ‘Who among you visited a patient (to inquire about his health and check on them) today?’ Aboo Bakr (may Allah be pleased with him) replied, ‘I did.’ Upon this, the Messenger of Allah ﷺ remarked: ‘Those (good deeds) never meet in a person but that he would be admitted to Paradise.’” [Muslim].

It is deduced from the hadeeth that the angels love the devout people and rejoice at meeting them.
It is also inferred that a Muslim is urged to spend more in charity; the more the merrier, and that it is required of Muslims to wish for good in this worldly life and the Hereafter. The hadeeth also underlines the virtues of Aboo Bakr (may Allah be pleased with him), and the merits of those who combine the qualities of goodness. It is also deduced from the hadeeth that it is permissible to praise someone to his face as long as it is not feared that it would not usher him into conceit and similar diseases of the heart..

1899

Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messenger ﷺ said, "When the month of Ramadan starts, the gates of heaven are opened and the gates of Hellfire are closed and the devils are chained.".

Commentary :
The month of Ramadan is the month of forgiveness and deliverance from Hellfire, during which Allah, Exalted is He,has made easy the material and moral means to attain forgiveness, and the performance of good deeds, including: fasting, night prayer, Zakaah, and the like.
In this hadeeth, the Prophet ﷺ informed us that when the month of Ramadan comes, the gates of heaven are actually opened to celebrate this holy month, to welcome it in the exalted assembly [of angels], to note its abundant virtues and honor, and to inform the angels of its arrival. It could also mean that the gates of Paradise are opened as suggested by the mention of the closing of Hellfire’s gates afterward. Some versions of the hadeeth cited in Saheeh Al-Bukhaaree and Saheeh Muslim have been reported to that effect. As it starts, the gates of Hellfire are closed before those who observe fasting; this means that should anyone, who observes fasting, die while fulfilling the due rights (of the sacred month) and observing his religious duties, will be saved from Hellfire in that month of Ramadan. The devils are also chained, and this means that they are tied up with chains and prevented from corrupting Muslims in the same way they do at other times. All these virtues are due to the special honor conferred by Allah, Exalted is He, on this month during which He bestows His divine mercy and forgiveness on His servants.
The reference to the ‘devils’ here means the rebellious devils among the Jinn, the most hostile and aggressive ones, as stated in some versions of the hadeeth narrated by Al-Tirmithee and Al-Nasaa’i, and not all the devils. This explains why some evil deeds and sins are still committed by some people during the month of Ramadan. Based on the opinion suggesting that all the devils are chained during the month of Ramadan, it could mean that they are chained and prevented from harming those who observe fasting, complying with its conditions and etiquettes. However, the devils are not chained and prevented from harming those who fail to observe such conditions and etiquettes. Moreover, the chained devils may still harm people, in proportion to the perfection of their fasting, but their harm is lesser and weaker compared to at other times. Whoever perfects his fasting will be shielded from the devils in a way that would not apply to those who fail to perfect their fasting. It is noteworthy that the chaining of all the devils does not necessarily mean that no evil deeds would be committed during the sacred month of Ramadan, because there are other causes for sins, such as the evil-enjoining self and the devils among human beings.
The hadeeth also underlines the virtues of Ramadan, and it serves as supportive evidence on the existence of Paradise and Hellfire and that they have gates that are opened and closed. It also proves the existence of devils, and that they have physical bodies that can be tied up with chains. It also highlights the greatness of Allah's Kindness towards His servants and His Generosity.
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1900

Narrated Ibn `Umar (may Allah be pleased with him):I heard Allah's Messenger ﷺ saying, "When you see the crescent (of the month of Ramadan), start fasting, and when you see the crescent (of the month of Shawwaal), stop fasting; and if the sky is overcast (and you cannot see it) then regard the month of Ramadan as of 30 days.".

Commentary :
Allah, Exalted is He, decreed that the sighting of the new moon (crescent) should be used to determine the timings of the lunar months. The sighting of the crescent marks the end of a lunar month and the beginning of another. Based on that sighting, many religious obligations are determined, such as fasting and Hajj.
In this hadeeth, the Prophet ﷺ underlined that Muslims must not observe fasting in the month of Ramadan except after sighting the new moon after the sunset of the twenty-ninth day of Sha‘baan, and also must not end their fasting (at the end of the month) except after sighting the crescent of the month of Shawwaal after sunset on the twenty-ninth day of Ramadan. If the sighting of the new moon is not possible because of clouds, or for any given reason, the month will be considered thirty days, because the maximum length of a lunar month is thirty days, and thus it is proved with certainty that the month has begun or ended.
It is also deduced from the hadeeth that it is not allowable to rely on meansother than the sighting of the new moon to determine the beginning and end of lunar months, such as the astronomical calculation.
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1903

Narrated Aboo Hurayrah (may Allah be pleased with him): The Prophet ﷺ said, "Whoever does not give up forged speech and evil actions, Allah is not in need of his leaving his food and drink (i.e., Allah will not accept his fasting.)"
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Commentary :
Among the wisdoms behind fasting and its great aims are to attain Taqwa (mindfulness of Allah), tame sexual urges, and discipline the ‘self’ (i.e., practice self-restraint). The ultimate purpose of fasting is notto abstain from eating and drinking only, but rather to discipline, refine, and reform the ‘self’.
In this hadeeth, the Prophet ﷺ warned those who perceive fasting as mere refrainment from eating and drinking, and do not abstain from lying, deviation from the truth, and following falsehood and doubtful matters, that Allah, Exalted is He, does not accept their refrainment from eating and drinking. However, this does not mean commanding those who observe fasting and fall into sin to give up fasting, but rather it serves as a warning against false speech and acting upon it, and it also emphasizes the gravity of committing these sins while fasting, as it causes the decrease in the rewards of one of the best (and most rewardable) worshipful acts. How should someone abstain from eating, drinking, and sexual activity, and yet let his rewards diminish because of false speech and acting upon it! It is narrated that the Prophet ﷺ said: “There are people who fast and get nothing from their fast except hunger.” [Sunan Ibn Maajah].
This hadeeth urges the fasting person to give up evil deeds and forbidden acts.
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1904

Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messengerﷺsaid, "Allah said, 'All the deeds of Adam's sons (people) are for them, except fasting which is for Me, and I will give the reward for it.' Fasting is a shield or protection from Hellfire and from committing sins. If one of you is fasting, he should avoid sexual relation with his wife and quarreling, and if somebody should fight or quarrel with him, he should say, 'I am fasting.' By Him in Whose Hands my soul is, the unpleasant smell coming out from the mouth of a fasting person is better in the sight of Allah than the smell of musk. There are two pleasures for the fasting person: one at the time of breaking his fast, and the other at the time when he will meet his Lord; then he will be pleased because of his fasting."
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Commentary :
Islam assigns great virtues to fasting and the honor conferred by Allah upon those who observe fasting is unmatched. They refrain from all intake of food, water, beverages, and from sexual activity, and in return Allah, Exalted is He, confers upon them His abundant rewards, and distinguishes them with a special divine bestowal.
In this hadeeth, the Messenger of Allah ﷺ informed us that Allah, Exalted is He, said: “All the deeds of Adam's sons (people) are for them,” meaning that the doer aspires to some worldly gains when performing them,“except for fasting; it is exclusively devoted to Me, and none knows its reward except Me. I shall give the doer its allocated reward and only I knows the amount of such reward and its multiplication.” As for other worshipful acts, their designated rewards and their multiplication are known by people; their rewards may be multiplied until seven hundred times, except for fasting. Allah, Exalted is He, multiplies the reward of fasting as He sees fit, with no maximum limit.
Another version of this hadeeth reads: “Every (good) deed of the son of Adam would be multiplied, a good deed receiving a tenfold to seven hundredfold reward. Allah, Exalted is He, has said: ‘With the exception of fasting, for it is done for Me and I will give a reward for it.’” [Muslim].
Since the reward of fasting is only known to Allah, Exalted is He, He did not entrust it to His angels, but rather grants it Himself, and this indicates its greatness and significance.
Then, the Prophet ﷺ stated that fasting is a protection and shield against sins and misdeeds in the worldly life and against Hellfire in the Hereafter.
He ﷺalso forbade the fasting person from engaging in obscene speech and using foul language, and also forbade him from shouting and quarreling.
Should anyone should fight or quarrel with him, he should say, 'I am fasting,’ to urge his opponent to stop or to evoke this meaning within his heart to restrain his anger. The prohibition in this hadeeth is meant as an emphasis on the prohibition in this regard during fasting; the one who is not fasting is also enjoined to do the same.
Then, the Prophet ﷺ swore by saying: “By Him in Whose Hand is the soul of Muhammad,” because to Allah, Exalted is He,belongs our souls. The Prophet ﷺ often swore by Allah, Exalted is He, with this wording. In this hadeeth, he ﷺ swore to the fact that the unpleasant smell coming out from the mouth of a fasting person, which is generally due to an empty stomach, is better and nicer in the sight of Allah on the Day of Resurrection than the smell of musk, which is the best fragrance. The superiority of fasting compared to other worshipful acts is indicated because it is attributed directly to Allah, Exalted is He, (“With the exception of fasting, for it is done for Me and I will give a reward for it.”),qualifying it to have one of the most refined statuses.
The smell of the mouth is declared better than musk in the sight of Allah because fasting is a secret between a servant and his Lord, and only He knows if it is accepted or rejected. Therefore, Allah, Exalted is He, rendered the smell of the fasting person’s mouth a manifest indication on the Day of Resurrection, to highlight his honor and refined praiseworthy status.
Afterwards, the Prophet ﷺ informed us that the fasting person who fulfills the due rights of fasting, by carrying out its obligations and recommended acts, will taste two great joys: one in this worldly life, and the other in the Hereafter. As for the first, he rejoices when he breaks the fast, because he quenches his thirst and satisfies his hunger whenever it is deemed allowable, and this joy is normal in this context. It could also mean that he would rejoice at the completion of his fasting and the conclusion of his worshipful act. People’s joy varies according to their different statuses in this regard. As for the second joy, he tastes it upon meeting his Lord (on the Day of Judgment); he would rejoice at his fasting, meaning that he would rejoice at receiving its reward, or meeting his Lord, or having his fasting accepted and earning its abundant reward.
Perfecting fasting entails guarding one’s tongue against committing sins such as: lying and obscene and false speech, guarding one’s stomach by abstaining from eating and drinking, and guarding his private parts by refraining from sexual activity. This means that a fasting person should not utter what may undermine his fasting and should only confine himself to good and useful speech, and the same goes for his actions. This is the prescribed fasting, which is not limited to the refrainment from eating and drinking. It has been narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ﷺ said: “Whoever does not give up false speech and evil actions and does not abandon foolishness, Allah is not in need of his leaving food and drink (i.e., Allah will not accept his fasting).” [Al-Bukhaaree]. He ﷺ also said: “There are people who fast and get nothing from their fast except hunger.” [Sunan Ibn Maajah].
Correct fasting requires guarding oneself against sins along with the refrainment from eating and drinking. The consumption of food or beverages invalidates the fasting, and similarly committing sins undermines the rewards and outcomes of fasting, as if the person has not observed fasting to begin with.
The hadeeth urges the fasting person to give up evil deeds and prohibitions.
Also deduced from it the affirmation of the Hand ofAllah, Exalted is He, as befits His majesty.
It is also serves as evidence on the affirmation of the Speech of Allah, Exalted is He, and that He speaks wherever He wills to whomever He wills with whatever He wills, and that His words are not limited to the Holy Quran.
It is also inferred from the hadeeth that acts of worship differ in terms of reward.
It may also be deduced from the hadeeth that it is permissible to swear an oath to confirm one’s statement, even if the listener does not deny it.
Finally, it underlines that whoever worships Allah, Exalted is He, and seeks His pleasure in this worldly life, yet his actions result in unpleasant outcomes in this worldly life, they are loved by Allah, Exalted is He, and regarded as ‘good’ in His sight, being the outcome of obedience to Him and seeking after His pleasure.
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1907

Narrated `Abdullah ibn `Umar (may Allah be pleased with them):Allah's Messenger ﷺ said, "The (lunar) month is 29 nights (i.e., days), and you should not fast till you see the moon, and if the sky is overcast, then complete Sha‘baan as thirty days.".

Commentary :
Allah, Exalted is He, decreed that the sighting of the new moon (crescent) should be usedto determine the timings of the lunar month. The sighting of the crescent marks the end of one lunar month and the beginning of another. Based on this sighting, many religious obligations are determined, such as fasting and Hajj.
In this hadeeth, ‘AbdullahIbn ‘Umar (may Allah be pleased with him)related that the Messenger of Allah ﷺ told them that the month may be twenty-nine or thirty days, and that both scenarios arepossible and valid, but determining the timings to observe or break fasting requires the sighting of the moon, and this is the meaning of his saying: “Do not fast until you see the moon,” meaning, ‘do not fast until you see the crescent after sunset of the twenty-ninth day of Sha‘baan.’ He ﷺ added: “If the sky is overcast, then complete Sha‘baan as thirty days.” If the crescent is not seen for some reason - such as clouds and the like - then the month of Sha‘baan is thirty days.
It is inferred from the hadeeth that it is not allowable to rely on means other than the sighting of the new moon to determine the beginning and end of lunar months, such as astronomical calculation.

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1908

Narrated Ibn `Umar (may Allah be pleased with them): The Prophet ﷺ said, "The month is like this and this," (at the same time he showed the fingers of both his hands thrice) and left out one thumb on the third time.
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Commentary :
Allah, Exalted is He, decreed that the sighting of the new moon (crescent) should be usedto determine the timings of the lunar months. The sighting of the crescent marks the end of one lunar month and the beginning of another. Based on this sighting, many religious obligations are determined, such as fasting and Hajj.
In this hadeeth, ‘AbdullahIbn ‘Umar (may Allah be pleased with him) related that the Messenger of Allah ﷺ told them that the lunar months generally alternate between 29 and 30 days. He ﷺ said: “The (lunar) month (may be) thus and thus,” holding up his hands with all their fingers twice, but at the third time withdrawing or folding his left thumb (indicating that the month might consist of twenty-nine days). The use of sign language is the best way to explain the correct meaning, because it is more tangible and leaves no possibility of incorrect assumptions.
To sum up, determining the end of the current lunar month and the beginning of the following month requires the sighting of the crescent; if the crescent is sighted on the eve of the twenty-ninth day, then the month will have ended, and that night will be the first night of the new month, and if the crescent is not sighted for some reason - such as clouds and the like - then the month is thirty days.
It is deduced from the hadeeth that it is allowable to use sign language to explain an intended meaning.
It is also inferred that it is not allowable to rely on means other than the sighting of the new moon to determine the beginning and end of lunar months, such as astronomical calculation.

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1909

Narrated Aboo Hurayrah (may Allah be pleased with him): The Prophet ﷺ said, "Start fasting on seeing the crescent (of Ramadan), and give up fasting on seeing the crescent (of Shawwaal), and if the sky is overcast (and you cannot see it), complete thirty days of Sha‘baan."
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Commentary :
Allah, Exalted is He, decreed that the sighting of the new moon (crescent) should be usedto determine the timing of the lunar months. The sighting of the crescent marks the end of one lunar month and the beginning of another. Based on that sighting, many religious obligations are determined such as fasting and Hajj.
In this hadeeth, the Prophet ﷺ commanded us to fast Ramadan upon sighting the new moon after sunset on the twenty-ninth day of Sha’baan, and break the fast when the crescent moon is sighted after sunset on the twenty-ninth day of Ramadan. This means that the lunar month may be twenty-nine or thirty days, and both scenarios are possible and valid. However, determining the times of fasting and breaking the fast depends on the sighting of the new moon. If the crescent moon of Ramadan is not sighted for any given reason, such as clouds and the like, we are commanded to complete thirty days of Sha’baan; likewise, if the crescent moon of Shawwaal is not sighted, we should complete thirty days of fasting in Ramadan..

1912

Narrated Aboo Bakrah (may Allah be pleased with him):The Prophet ﷺ said, “The two months of ‘Eid i.e., Ramadan and Thoo al-Hijjah, do not decrease (in terms of reward).”.

Commentary :
If a person complies with the divine commands, and diligently strives to abide by the divine will of Allah, and to earn His pleasure to the best of his ability, Allah, Exalted is He, will not deprive him of the full reward and will even grant him more rewards, out of His grace and generosity.
In this hadeeth, Aboo Bakrah Naafi‘ ibn Al-Haarith (may Allah be pleased with him) related that the Prophet ﷺ informed us that the reward of two months will not be diminished, even if the number of their days decreases. These months are Ramadan and Thoo al-Hijjah. The Prophet ﷺ mentioned them in particular because the obligatory fasting and pilgrimage are performed on these two months.
The month of Ramadan is described as a month of ‘Eid, because it is followed by ‘Eid Al-Fitr. This hadeeth eliminates any doubts that may find their way into the hearts of those who fasted twenty-nine days (because they know that their rewards shall not be diminished).
The hadeeth also highlights the virtues of the month of Ramadan and Thoo al-Hijjah..

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..

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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

Narrated Aboo Hurayrah (may Allah be pleased with him): The Prophet ﷺ said, "There is a garden from the gardens of Paradise between my house (room) and my pulpit, and my pulpit is on my Lake Fount (Al-Kawthar).”
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Zayd ibn Aslam narrated on the authority of his father (may Allah be pleased with them):`Umar said, O Allah! Grant me martyrdom in Your cause, and let my death be in Al-Madeenah of Your Messenger.".

Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messenger ﷺ said, "When the month of Ramadan starts, the gates of heaven are opened and the gates of Hellfire are closed and the devils are chained.".

Narrated Aboo Hurayrah (may Allah be pleased with him): The Prophet ﷺ said, "Whoever does not give up forged speech and evil actions, Allah is not in need of his leaving his food and drink (i.e., Allah will not accept his fasting.)"
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Narrated `Abdullah ibn `Umar (may Allah be pleased with them):Allah's Messenger ﷺ said, "The (lunar) month is 29 nights (i.e., days), and you should not fast till you see the moon, and if the sky is overcast, then complete Sha‘baan as thirty days.".

Narrated Ibn `Umar (may Allah be pleased with them): The Prophet ﷺ said, "The month is like this and this," (at the same time he showed the fingers of both his hands thrice) and left out one thumb on the third time.
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Narrated Aboo Hurayrah (may Allah be pleased with him): The Prophet ﷺ said, "Start fasting on seeing the crescent (of Ramadan), and give up fasting on seeing the crescent (of Shawwaal), and if the sky is overcast (and you cannot see it), complete thirty days of Sha‘baan."
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Narrated Aboo Bakrah (may Allah be pleased with him):The Prophet ﷺ said, “The two months of ‘Eid i.e., Ramadan and Thoo al-Hijjah, do not decrease (in terms of reward).”.

‘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..

Book of Hadith

| Hadiths

Narrated Aboo Hurayrah (may Allah be pleased with him): The Prophet ﷺ said, "There is a garden from the gardens of Paradise between my house (room) and my pulpit, and my pulpit is on my Lake Fount (Al-Kawthar).” .

Zayd ibn Aslam narrated on the authority of his father (may Allah be pleased with them):`Umar said, O Allah! Grant me martyrdom in Your cause, and let my death be in Al-Madeenah of Your Messenger.".

Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messenger ﷺ said, "When the month of Ramadan starts, the gates of heaven are opened and the gates of Hellfire are closed and the devils are chained.".

Narrated Aboo Hurayrah (may Allah be pleased with him): The Prophet ﷺ said, "Whoever does not give up forged speech and evil actions, Allah is not in need of his leaving his food and drink (i.e., Allah will not accept his fasting.)" .

Narrated `Abdullah ibn `Umar (may Allah be pleased with them):Allah's Messenger ﷺ said, "The (lunar) month is 29 nights (i.e., days), and you should not fast till you see the moon, and if the sky is overcast, then complete Sha‘baan as thirty days.".

Narrated Ibn `Umar (may Allah be pleased with them): The Prophet ﷺ said, "The month is like this and this," (at the same time he showed the fingers of both his hands thrice) and left out one thumb on the third time. .

Narrated Aboo Hurayrah (may Allah be pleased with him): The Prophet ﷺ said, "Start fasting on seeing the crescent (of Ramadan), and give up fasting on seeing the crescent (of Shawwaal), and if the sky is overcast (and you cannot see it), complete thirty days of Sha‘baan." .

Narrated Aboo Bakrah (may Allah be pleased with him):The Prophet ﷺ said, “The two months of ‘Eid i.e., Ramadan and Thoo al-Hijjah, do not decrease (in terms of reward).”.

‘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..

Narrated Aboo Hurayrah (may Allah be pleased with him): The Prophet ﷺ said, "There is a garden from the gardens of Paradise between my house (room) and my pulpit, and my pulpit is on my Lake Fount (Al-Kawthar).”
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Narrated Aboo Hurayrah (may Allah be pleased with him): The Prophet ﷺ said, "Whoever does not give up forged speech and evil actions, Allah is not in need of his leaving his food and drink (i.e., Allah will not accept his fasting.)"
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Narrated Ibn `Umar (may Allah be pleased with them): The Prophet ﷺ said, "The month is like this and this," (at the same time he showed the fingers of both his hands thrice) and left out one thumb on the third time.
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Narrated Aboo Hurayrah (may Allah be pleased with him): The Prophet ﷺ said, "Start fasting on seeing the crescent (of Ramadan), and give up fasting on seeing the crescent (of Shawwaal), and if the sky is overcast (and you cannot see it), complete thirty days of Sha‘baan."
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