1946

Narrated Jaabir ibn ‘Abdullah (may Allah be pleased with him):Allah's Messengerﷺwas on a journey once and saw a crowd of people, and a man was being shaded (by them). He asked, "What is the matter?" They said, "He (the man) is fasting." The Prophet ﷺsaid, "It is not an act of righteousness to fast on a journey."
.

Commentary :
Legal concessionshave been prescribed for those who are not able to abide by the original rulings pertaining to worshipful acts, as a manifestation ofthe divine mercy and kindness conferred by Allah, Exalted is He, on His servants. The status of those who opt for legal concessions must not be undermined, nor should they bereproached for it. Rather, opting for legal concessions in their proper context is held in the same regard as abiding by the original rulings in their proper context,as per the laws of Islam (i.e., none is deemed superior to the other).
In this hadeeth, Jaabir ibn ‘Abdullah Al-Ansaaree(may Allah be pleased with them) narrated that the Messenger of Allahﷺ was once on a journey, and he saw a crowd of people around a man shading him from the sun. The man was drained of energy because of thirst and fatigue. He ﷺasked, "What is the matter? (What happened to him?)" They explained that he was exhausted because he was fasting while traveling and did not avail himself of the legal concession in this regard. Thereupon, the Prophet ﷺinformed them that his actdid not conform with the due obedience andrighteousness to face such hardship, considering that Allah, Exalted is He,had granted legal concession for a traveler to refrain from fasting, whether it was obligatory of voluntary fasting. The legal concession in this regard was revealed in the Quran; Allah, Exalted is He, Says (what means): {…and whoever is ill or on a journey - then an equal number of other days. Allah intends for you ease and does not intend for you hardship.} [Quran 2:185]. The need to avail oneself of the legal concession and refrain from fasting is further emphasized if the traveler is performing Hajj or participating in Jihaad, because both require physical strength.
The permissibility of fasting while travelling as long as one finds the physical strength to endure ithas been deduced from the following hadeeth. Narrated Aboo Al-Dardaa’ (may Allah be pleased with him): “We set out with Allah's Messengerﷺon one of his journeys on a very hot day, and it was so hot that one had to put his hand over his head to protect himself from the burning sun. None of us was fasting except the Prophet ﷺ and Ibn Rawaahah (may Allah be pleased with him).” [Al-Bukhaaree and Muslim].
This hadeeth highlights that the Laws of Islam is founded on ease and facilitation. It also urges Muslims to take it easy on themselves with regard to worship and avail of the legal concessions granted to them by Allah, The Exalted.
.

1947

Narrated Anas ibn Maalik (may Allah be pleased with him):We used to travel with the Prophet ﷺand neither did the fasting persons criticize those who were not fasting, nor did those who were not fasting criticize the fasting ones.
.

Commentary :
Concessionsinworship have been prescribedfor those who are not able to abide by the original rulings,as a manifestation ofthe divine mercy and kindness conferred by Allah, Exalted is He, on His servants.
The status of those who opt for these legal concessions must not be undermined, nor should they be reproached for it. Rather, opting for legal concessions in their proper context is held in the same regardas abiding by the original rulings in their proper context as per the laws of Islam (i.e., none is held superior to the other).
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) related that they used to travel with the Prophet ﷺ and neither did the fasting persons criticize those who were not fasting, availing themselves of the legal concession, nor did those who were not fasting criticize the fasting ones, who chose to abide by the original ruling. Both options are prescribed for the traveler, to best suit the different conditions of people during travel. Whoever is able to fast should do so, and whoever is unable to fast should avail himself of the legal concession,and there is no harm in that.
The legal concession in this regard was revealed in the Quran; Allah, Exalted is He, Says (what means): {…and whoever is ill or on a journey - then an equal number of other days. Allah intends for you ease and does not intend for you hardship.} [Quran 2:185]. The need to avail oneself of the legal concession and refrain from fasting is further emphasized if the traveler is performing Hajj or participating in Jihaad, because both require physical strength.
This hadeeth instructs Muslims not to give in to anger or object to what is permissible and prescribed.
It is also deduced therefrom that the Companions (may Allah be pleased with them) were considerate with one another and knowledgeable of both legal concessions and original rulings.
It is also inferred thathavingknowledge of Laws of Islam provisions prevents disagreement among Muslims..

1949

Narrated Naafi‘ narrated that Ibn ‘Umar (may Allah be pleased with him)recited the ayah: "They had a choice either to fast or to feed a poor person for every day and said that the ayah was abrogated.
.

Commentary :
Fasting is one of the pillars of Islam, and the Quranand the Sunnah have clarified all its general provisions. The obligation of fasting in Islam has gone through gradual legislative stages, and the Companions (may Allah be pleased with them) reported to us the key features of these stages.
In this report, Naafi’,the freed slave of ‘AbdullahIbn ‘Umar (may Allah be pleased with him),from the Taabi‘oon, informed us that ‘Abdullah(may Allah be pleased with him)recited the words of Allah, Exalted is He, (which mean): {And upon those who are able [to fast, but with hardship] - a ransom [as substitute] of feeding a poor person [each day].} [Quran 2:184].However, he (may Allah be pleased with him) recited it as “feeding poor persons [each day],” in the plural rather than, “feeding a poor person [each day],”which is one of the approved ten modes of recitation confirmed by Tawaatur (i.e., by collectively contiguous narrations transmitted by a large group of trustworthy narrators, generation after generation, and it is absolutely impossible for them to agree on a lie). It means thatwhoever is unable to fastmust feed one poor person for each missed fast day. At the early legislative stages, it was prescribed for a Muslim to pay this ransom and refrain from fasting in Ramadan, even if he was physically able to fast. Then, Ibn ‘Umar (may Allah be pleased with him) clarified that the ayahabout the ransom was abrogated and the relevant ruling was abrogated as well, yet it remained in the Quran (its wording was not abrogated). The ruling was abrogated by the ayah that reads (what means): {So whoever sights [the new moon of] the month, let him fast it.} [Quran 2:185].Thus, whoever was able to fast became obliged to observe fasting during Ramadan.
On the other hand, Ibn ‘Abbaas (may Allah be pleased with them) held a different opinion in this regard. It has been narrated on the authority of ‘Ataa’ ibn Aboo Rabaah, from the Taabi‘oon, that he heard ‘Abdullah ibn ‘Abbaas (may Allah be pleased with them) reciting the ayahthat reads (what means): {And upon those who are able [to fast, but with hardship] - a ransom [as substitute] of feeding a poor person [each day].} [Quran 2:184]. Ibn ‘Abbaas said: “This ayah was not abrogated. It rather refers to the old people who cannot endure fasting; it is allowable for them to pay the prescribed ransom instead, feeding one poor person for each fast day.”
He (may Allah be pleased with him) held that the ruling pertaining to the ransom was not abrogated, but rather that it was applicable to old people who were unable to fast.
The hadeeth affirms the abrogation of some ayaat of the Quran.
.

1950

‘Aa’ishah(may Allah be pleased with her)said:
Sometimes I missed some fast days of Ramadan, but could not fast in lieu of them (i.e., make up for them) except in the month of Sha‘baan." Yahya, a sub-narrator said: "She (may Allah be pleased with her)used to be busy serving the Prophet ﷺ.”
.

Commentary :
Fasting is one of the pillars of Islam. The Quran and the Sunnah haveclarified all its general provisions. For instance, the Sunnah clarified that if a woman gets her period in Ramadan, it is incumbent on her to refrain from fastinguntil her periodends and she attains ritual purity.Furthermore, she is required to make up for the missed fast days later on. ‘Aa’ishah (may Allah be pleased with her)stated that she would sometimes miss out fast days of Ramadan due to menstruation or for other valid excusesand could not make up for them except in the month of Sha’baan of the following year.
Yahya ibnSa’eed Al-Ansaaree, one of the narrators of hadeeth,clarified that what was preventing her from making up for the missed fast days earlier was that she (may Allah be pleased with her) was busy with the service of the Prophet ﷺ,meaning that she (may Allah be pleased with her)keenly ensured that she could always fulfill the Prophet’s right to sexual enjoyment with her. This was the attitude of all the Prophet’s wives, being keen on keeping him happy and satisfied. They would even abstain from seeking his permission to observe fastingfor fear that he ﷺmight have wanted to engage in sexual intercourse with one of them on that day, but would give her the permission to fast, giving precedence to her wish over his desire and need.As for the month of Sha‘baan, he ﷺ used to observe fasting almost all month long,and therefore they would conveniently have the chance to make up for the missed fast days or feel free to ask for his permission to observe fasting,since there would be no other available time to make up for those fast days. This falls under the category of availing oneself of a legal concession orthe less strict scholarly view, because a woman is given the choice to make up for the missed fast days at any time during the year till the following Ramadan.
It is also deduced from the hadeeth that honoring and fulfilling the husband’s rights over his wife is given precedenceover other rights, time-bound religious obligations aside.
It also highlights the ease and facilitation fostered by Islamin making up for the missed fast days of Ramadanfor- an excuse which is acceptable in the Laws of Islam.
It is also inferred from the hadeeth that it is allowable for a Muslim to delay making up for the missed fast days of Ramadan for a valid excuse or for no excuse at all.
.

1952

‘Narrated Aa’ishah (may Allah be pleased with her):Allah's Messengerﷺsaid, "Whoever died and he ought to have fasted (the missed fast days of Ramadan) then his guardians must fast (i.e., make up for them) on his behalf."
.

Commentary :
Fasting is one of the pillars of Islam. The Quran and the Sunnah haveclarified all its general provisions, and the noble Companions(may Allah be pleased with them)have reported thatfor us.
In this hadeeth, the Prophet ﷺmade it clear that if a person dies before making up for the missed obligatory fasting, whether due to avow, expiation, or missed fast days of Ramadan,even though he was able to fast,, his guardian, i.e., any of his relatives, whether he\she was among his heirs or not, should make up for the missed obligatory fast days on his behalf, and it wouldbe sufficient in terms of clearing the dead person’s liability from the obligation in this regard.
However, if someone dies before making up for the missed obligatory fasting for a valid excuse, e.g., a disease that befell him until his death, he shall bear no sin for that and his guardians are not required to make up for the missed fast days, given the general indication of the ayah reading (that which means): {…and whoever is ill or on a journey - then an equal number of other days. Allah intends for you ease and does not intend for you hardship and [wants] for you to complete the period and to glorify Allah for that [to] which He has guided you; and perhaps you will be grateful.} [Quran 2:185].
In this ayah, Allah, Exalted is He, enjoins upon the person to make up for the missed fast days on other days. If a sick person dies before recovery, he is cleared from the obligation of making up for the missed fast days and the ransom (feeding a poor person for each missed fast day), because feeding these poor people is an alternative to fasting. If fasting is no longer deemed obligatory, the same goes for feeding as well.
However, if someone does not make up for the missed fast days out of neglect, without having a valid excuse, and dies, it is not incumbent on his guardians to make up for the missed fast days, and it is not valid if they did, because the prescribed time window for making up for the missed fasting has expired.
This hadeeth alsoteaches us keenness in fulfilling the rights of Allah, Exalted is He, over us, and urges us to maintain ties of kinship.
.

1953

Narrated Ibn ‘Abbaas (may Allah be pleased with him): A man cameto the Prophet ﷺand said, "O Allah's Messenger!My mother died and she ought to have fasted one month (for her missed Ramadan). Shall I fast on her behalf?" The Prophet ﷺreplied in the affirmative and said, "The debt owed to Allah is more deserving (of being paid off)."
In another narration a woman is reported to have said, "My sister died..." Narrated Ibn `Abbas: A woman said to the Prophet ﷺ: “My mother died and she had vowed to fast but she did not fast.” In another narration Ibn ‘Abbaas is reported to have said, "A woman said to the Prophet ﷺ, "My mother died while she ought to have fasted for fifteen days."
.

Commentary :
Fasting is one of the pillars of Islam.The Quran and the Sunnah haveclarified all its general provisions, and the noble Companions (may Allah be pleased with them)have reported that for us.
In this hadeeth, ‘AbdullahNarrated Ibn ‘Abbaas (may Allah be pleased with him) that a man came to the Prophet ﷺand told him that his mother had died before making up for a missed month of fasting, whether it was the obligatory fasting of Ramadan, or an obligatory fasting due to a vow or expiation.He asked if it would be sufficient for him to make up for the missed fasting on her behalf? (Will it clear her liability from this obligation?) The Prophet ﷺ repliedin the affirmative and instructed him tomake up for the missed fasting on her behalf, upon which her liability would be cleared.Afterwards, he ﷺ drew an analogy between the repayment of the dead person’s debts andhow this clears his liability, andthe repayment of the debts owed to Allah, Exalted is He, i.e., the missed fasting. He ﷺ added: “The debt owed to Allah, Exalted is He, is more deserving of being repaid,” and it is more deserving of being repaid and more likelyto be accepted.
Some versions of the hadeeth, like the one cited in Saheeh Muslim, state that a woman came to the Prophet ﷺ asking him the same regarding her mother. It is possible that these were two different incidents.
If a person dies before making up for missed obligatory fasting, and he was able to make up for it, but did not until death befell him, his guardian, i.e., any of his relatives (whether he\she was among his heirs or not), may make up for the missed obligatory fast days on his behalf.This would be sufficient in terms of clearing the dead person’s liability from the obligation.Otherwise, he may feed a poor person for each missed fast day instead.
However, if someone dies before making up for the missed obligatory fasting for a valid excuse, e.g., a disease that befell him until his death, he shall bear no sin for that, and his guardians are not required to make up for the missed fast days, given the general indication of the ayah’s wording, which reads (what means): {…and whoever is ill or on a journey - then an equal number of other days.} [Quran 2:185]. In this ayah, Allah, Exalted is He,stated thatit is obligatory on such a person to make up for the missed fast days on other days. If a sick person dies before attaining recovery, his liability is cleared from the obligation of making up for the missed fast days and the ransom (feeding a poor person for each missed fast day), because feeding poor people here is an alternative to fasting. If fasting is no longer deemed obligatory, the same goes for feeding the poor as well.
The hadeeth encourages us to show keenness in fulfilling the rights of Allah, Exalted is He, over us, and in showing the enjoined dutifulness towards parents after their death.
The permissibility of acting upon Qiyaas (i.e., legal analogy) is also inferred from the hadeeth.
.

1955

Narrated ‘Abdullah ibn Aboo Awfaa(may Allah be pleased with him):We were once in the company of the Prophet ﷺ on a journey and he ﷺwas fasting. When the sun set, he ﷺaddressed somebody: "O so-and-so, get up and mix some Saweeq with water (i.e., prepare barley beverage\ liquid meal) for us." He replied, "O Allah's Messenger! Will you wait till it is evening?" The Prophet ﷺsaid, "Get down and mix Saweeq with water for us." He replied, "O Allah's Messenger ﷺ! If you wait till the evening!" The Prophet ﷺ said again, "Get down and mix Saweeq with water for us." He replied, “It is still daytime!” The Prophet ﷺsaid again, "Get down and mix Saweeq with water for us." He finally got down and mixed Saweeq for them. The Prophet ﷺ drank it and then said, "When you see night falling from this side, i.e., indicating sunset, a fasting person should (hasten to) break his fast.".

Commentary :
It is known that all good lies in following the guidance of the Prophet ﷺ and sheer evil lies in introducing religious innovations.Being one of the loftiest worshipful acts and best means to draw closer to Allah, Exalted is He, it is incumbent upon a Muslim to follow the guidance of the Prophet ﷺ regarding fasting, and he ﷺ urged the fasting people to hasten in breaking their fasts.
In this hadeeth, ‘Abdullah ibn Aboo Awfaa(may Allah be pleased with him) narrated that they went once on a journey with the Prophet ﷺwhen he was fasting. After sunset, heﷺ commanded a man to mix some Saweeq with water(i.e., prepare a liquid meal bymixing roasted barley flour with milk or water), for them to break their fast.The man thought that it was early to break the fast then, and therefore said to the Prophet ﷺ: “O Messenger of Allah! If you wait till the evening,”meaning to wait longer to ensure that the time of sunset had come. However, the Prophet ﷺ repeated his command twice and the man gave him the same answer! On the third time, the man said to the Prophet ﷺ: “It is still daytime!” He thought that the sun had not yet set because he could still see daylightand assumed that the fast day had not ended yet.It is possible that he saw strongdaylight due to the clear sky, so he thought that the sun had not set, or perhaps he assumed that the sunlight was merely blocked by a mountain or clouds or the like. Had he understood that sunset had already taken place,he would not have been reluctant to comply with the Prophet’s ﷺcommand, which would have constituted disobedience. Rather, he merely wanted to investigate the matter further to be on the safe side and ensure that he had abided by the relevant Laws of Islamruling. On the fourth time, the man did as he was ordered by the Prophet ﷺ, whodrank the barley meal and then instructed people that whenever the sun sets and they can see night falling from the east, marking the end of the day and the beginning of the night, a fasting person should break his fast.
A fasting person is urged to hasten to break his fast directly after sunset so as not to increasedaytime at the expense of nighttime, and because it is more convenient and kinder for the fasting person, andimplies availing oneself of the relevant legal concession and expressing more gratitude to Allah for His blessings.
It is deduced from the hadeeth that it is allowable toreminda scholar of what he might have forgotten, and the practice of refrainingfrom doing so after the third time.
It is also inferred that it is permissible to observe fasting while travelling, and that it is betterand more virtuous than refrainment from fasting, as long as it does not cause apparent hardship for the fasting person.
In addition, it is deduced from the hadeeth that a religious command has more (authoritative) weight than sensory judgment (and conclusions), and that the Laws of Islam must be given precedence over intellectual judgment..

1957

Sahl ibn Sa‘d(may Allah be pleased with him) narrated that Allah's Messenger ﷺ said, "People will remain on the right path as long as they hasten to break their fast.".

1959

Aboo Usaamah narrated on the authority of Hishaam ibn ‘Urwah narrating on the authority of Faatimah (may Allah be pleased with her) that Asmaa’ bint Aboo Bakr (may Allah be pleased with them) said, "We broke our fast during the lifetime of the Prophet ﷺ on a cloudy day and then the sun appeared." Hishaam was asked, "Were they ordered to fast in lieu of that day?" He replied, "It had to be made up for (i.e., making up for it is inevitable)." Ma‘mar said, "I heard Hishaam saying, "I do not know whether they fasted in lieu of that day or not.".

1960

Al-Rubay‘ bint Mu‘awwidh (may Allah be pleased with her) narrated:
"The Prophet ﷺ sent a messenger to the village of the Ansaar in the morning of the Day of ‘Aashooraa’ (10th of Muharram) to announce: 'Whoever has eaten something should not eat but complete the fast, and whoever is observing fast should complete it.' She (may Allah be pleased with her) further said, "Since then we used to fast on that day regularly and also make our boys fast. We used to make toys of wool for the boys and if anyone of them cried for food, he was given those toys till it was time to break the fast.".

Commentary :
The Day of ‘Aashooraa’ is a blessed day, on which Allah, Exalted is He, saved His Prophet Moosaa from Pharaoh and his army. The Messenger of Allah ﷺ fasted it, and commanded Muslims to fast as well, to express their gratitude to Allah, Exalted is He.
In this hadeeth, Al-Rubay‘ bint Mu‘awwidh (may Allah be pleased with her)related that the Prophet ﷺ once sent his messengers on the morning of the Day of ‘Aashooraa’, the tenth of Muharram, to the villages of Al-Madeenah. They called out to the people, “Whoever has eaten something should not eat, but complete the fast, and whoever is observing fast should complete it.”
Then, she (may Allah be pleased with her) stated that since then they used to fast on the Day of ‘Aashooraa’ regularly and also made their young boys fast. They used to make them toys of dyed wool and if anyone of them cried for food, he was given those toys to be distracted by them till it was time to break the fast, to encourage and train young children in performing worshipful acts.
It has been reported in Saheeh Al-Bukhaaree and Saheeh Muslim that the Prophet ﷺ deemed fasting on the Day of ‘Aashooraa’ optional after the obligatory fasting ofRamadan was prescribed. It was narrated on the authority of Ibn ‘Umar (may Allah be pleased with him) that he ﷺ said: “That was a day on which the people of pre-Islamic days used to observe fast. So, heamongst you who likes to observe fast should do so, and he who does not like it should abandon it.” [Al-Bukhaaree and Muslim].
He ﷺ commanded them to fast on it as a voluntary act of worship.
The merits of this blessed day have been reported in many texts of the Sunnah. For instance, it has been narrated that fasting it expiates the sins committed in the previous year, as narrated on the authority of Aboo Qataadah (may Allah be pleased with him) and recorded in Saheeh Muslim.
The permissibility of training young children in fasting can be inferred from the hadeeth.
It is also deduced therefrom that when any of the Companions (may Allah be pleased with them) says, “We used to do such-and-such during the lifetime of the Prophet ﷺ,” such a report is considered Marfoo‘ (i.e., a Hadeeth that is directly attributed to the Prophet ﷺ), because the fact that he ﷺ did not disapprove their act serves as a tacit approval of it on his part, otherwise he ﷺ would have forbidden them from such an act.
.

1968

Aboo Juhayfah (may Allah be pleased with him) narrated:
The Prophet ﷺ established a bond of brotherhood between Salmaan and Aboo Al-Dardaa’ (may Allah be pleased with them). Salmaan once paid a visit to his brother Aboo Al-Dardaa’ and found his wife, Umm Al-Dardaa’, dressed in shabby clothes. He inquired about her state, and she replied, “Your brother Aboo Al-Dardaa’ is not interested in (the luxuries of) this worldly life!” In the meantime, Aboo Al-Dardaa’ came and prepared a meal for Salmaan, who requested Aboo Al- Dardaa’ to eat (with him), but he said, "I am fasting." Thereupon, Salmaan said, “I am not going to eat unless you eat with me!” So, Aboo Al-Dardaa’ ate (with Salmaan). When it was night and (a part of the night passed), Aboo Al-Dardaa’ got up (to offer night prayer), but Salmaan told him to sleep and Aboo Al-Dardaa’ complied. After sometime, Aboo Al-Dardaa’ again got up but Salmaan told him to sleep longer. When it was the last hours of the night, Salmaan told him to get up then, and both of them offered night prayer. Salmaan told Aboo Al-Dardaa’ (may Allah be pleased with them), "Your Lord has a right on you, your self has a right on you, and your family has a right on you; give everyone who has a right over you his due right!" Aboo Al-Dardaa’ went to the Prophet ﷺ and reported to him the whole story. The Prophet ﷺ said, "Salmaan has spoken the truth.".

Commentary :
Allah, Exalted is He, did not enjoin Muslims to devote their lives exclusively to worship; monasticism is not prescribed in Islam, contrary to the Christians who invented monasticism and added it to their religion.
In this hadeeth, Aboo Juhayfah,Wahab ibn ‘Abdullah Al-Suwaa’i (may Allah be pleased with him)narrated that the Prophet ﷺ established a bond of brotherhood between Salmaan Al-Faarsi and Aboo Al-Dardaa’ ‘Umayr ibn Qays Al-Ansaaree(may Allah be pleased with them). It is noteworthy that this was a different kind of brotherhood bond than the one that was first established by the Prophet ﷺ between the emigrants and Al-Ansaar after the migration to Al-Madeenah, which entitled brothers to inherit from each other at first and was abrogated later on. Rather, it was more of a moral bond. One day, Salmaan Al-Faarisi visited his brother Aboo Al-Dardaa’ (may Allah be pleased with them) and found his wife Umm Al-Dardaa’, Khayrah bint Aboo Hadrid Al-Aslameeyyah (may Allah be pleased with her) wearing shabby clothes, of the type usually worn by women while carrying out the household chores, instead of wearing fancy clothes and beautifying herself for her husband. Salmaan inquired about her state and she replied, “Your brother Aboo Al-Dardaa’ is not interested in (the luxuries of) this worldly life!” Her statement was meant as a euphemism for his refrainment from approaching her; she felt bashful to say it explicitly. This visit took place before the obligation of Hijaab was prescribed for Muslim women. Afterward, Aboo Al-Dardaa’ came and prepared some food for Salmaan, who asked Aboo Al-Dardaa’ to join him and eat with him, but he informed him that he was fasting. However, Salmaan insisted that he should join him and said: “I am not going to eat unless you eat with me!” Therefore, Aboo Al-Dardaa’ ate with Salmaan, whose aim was to forbid Aboo Al-Dardaa’ from overburdening himself with worship to the extent of harming his wife! Aboo Al-Dardaa’ complied and ate with Salmaan (may Allah be pleased with them).
Salmaan spent the night with them. When a part of the night passed, Aboo Al-Dardaa’ got up to offer night prayers, but Salmaan commanded him to sleep and Aboo Al-Dardaa’ complied. After sometime, Aboo Al-Dardaa’ got up again but Salmaan commanded him to sleep longer. When it got to the last hours of the night, Salmaan told him to get up then, and both of them offered night prayer. Salmaan advised Aboo Al-Dardaa’ (may Allah be pleased with them) and clarified to him that Allah, Exalted is He, had a right over him, his body and health had rights over him, and his family and children had rights over him; such as showing kindness and intimacy to his wife, tending to the needs of his wife and children, and teaching them what benefits them in this worldly life and the Hereafter. He then commanded Aboo Al-Daraa’ to give everyone who had a right over him his due right.
Later on, Aboo Al-Dardaa’ went to the Prophet ﷺ and reported to him the whole story. The Prophet ﷺ said, "Salmaan has spoken the truth."
This hadeeth serves as evidence for the fact that a person should not overburden himself with fasting and night prayer (beyond his abilities), but should rather pray and perform night prayer moderately to attain the desired benefit (gain reward) and avoid fatigue, difficulty, and hardship.
It is also deduced from the hadeeth that it is permissible to establish bonds of brotherhood between Muslims, and that it is allowable to visit one’s friends and brothers in faith and spend the night in their houses.
The permissibility of talking to a non-Mahram (marriageable) woman for a valid need and offering advice to one’s fellow Muslim brothers can also be inferred from the hadeeth.
The hadeeth also highlights the virtues of performing night prayer in the last hours of the night.
Furthermore, it is also deduced therefrom that it recommended acts may be deemed forbidden for someone if it is feared that they may cause boredom and tedium, and lead him to neglect the enjoined fulfillment of the rights due over him.
The hadeeth underlines that it is disliked to overburden oneself with worship.
It is also deduced from the hadeeth that it is allowable to break a voluntary fast for a need and interest.
It is also inferred therefrom that it is permissible for a woman to beautify herself for her husband.
Finally, the hadeeth also highlights the merits of Salmaan Al-Faarisi (may Allah be pleased with him), since the Prophet ﷺ approved his act and stated that he spoke the truth.
.

1969

‘Aa’ishah (may Allah be pleased with her) said:
Allah's Messenger ﷺ used to fast till one would say that he would never stop fasting (on that month), and he would refrain from fasting till one would say that he would never fast (on that month). I never saw Allah's Messenger ﷺ fasting for a whole month except the month of Ramadan, and did not see him fast in any month more than he fasted in the month of Sha‘baan..

Commentary :
Perseverance in performing righteous deeds regularly leads a servant of Allah to attain divine mercy and deliverance from the Hellfire. The Prophet ﷺ was the optimal role model in this regard. He ﷺ persevered in performing acts of worship and acts of obedience regularly; one of such acts was voluntary fasting, which is not bound to a specific time.
In this hadeeth, ‘Aa’ishah (may Allah be pleased with her) informed us that the Prophet ﷺ sometimes observed fasting most of a month, so much that they thought that he ﷺ was going to fast the whole month, and sometimes refrained from fasting on a month so much that they thought that he ﷺ was not going to observe fasting on that month at all. He ﷺ did not fast an entire month except Ramadan, because it is obligatory, and it was mentioned in the hadeeth to emphasize this fact. The only month he ﷺ fasted in full was Ramadan, so that voluntary fasting in any other month would not be mistakenly believed to be obligatory. He ﷺ observed fasting most of Sha‘baan, but did not fast it in full lest people should mistakenly assume that it was obligatory, and to distinguish it from the obligatory fasting ofRamadan. He ﷺ often fastedin Sha‘baan in particular because deeds are presented to Allah, Exalted is He, in the month of Sha‘baan, and he ﷺ loved to have his deeds presented to Him while he ﷺ was fasting.
Furthermore, people often neglect that month, being in between two significant months, i.e., Rajab and Ramadan, as stated in a hadeeth cited by Al-Nasaa’i and Ahmad.
It is deduced from the hadeeth that the voluntary acts of worship are not bound to specific times, but may be performed at any time based on the willingness and ability of the doers.
The hadeeth also highlights the virtues of Sha’baan, and encourages Muslims to fast during it more often. It is also deduced from the hadeeth that it is allowable to observe voluntary fasting on only one or a few days each month. .

1973

Humayd narrated that he asked Anas (may Allah be pleased with him) about the fasting of the Prophet ﷺ. He (may Allah be pleased with him) said "Whenever I liked to see the Prophet ﷺ fasting in any given month, I could see that, and whenever I liked to see him not fasting, I could see that too, and if I liked to see him praying in any given night, I could see that, and if I liked to see him sleeping, I could see that, too." Anas (may Allah be pleased with him) further said, "I never touched silk or velvet softer than the hand of Allah's Messenger ﷺ and never smelled musk or perfumed smoke more pleasant than the smell of the Messenger ﷺ.".

Commentary :
Perseverance in performing righteous deeds regularly leads a servant of Allah to attain divine mercy and deliverance from the Hellfire. The Prophet ﷺ was the optimal role model in this regard. He ﷺ preserved in performing worshipful acts and acts of obedience regularly, and among such acts were voluntary fasting and night prayer.
Humayd, from the Taabi‘oon (Followers), informed us in this hadeeth that he asked Anas ibn Maalik (may Allah be pleased with him) about the fasting of the Prophet ﷺ, and he replied that whenever he wished to see the Prophet ﷺ observing fasting or refraining from it on any given day of the month, he could, and whenever he wished to see him performing night prayers or sleeping at any given time of the night, he could. This means that he ﷺ used to observe fasting often on some days of the month and refrain from fasting on others, and used to divide his night between sleep to get rest (i.e., fulfill the rights of his body over him) and worship (i.e., fulfill the rights of Allah, Exalted is He, over him).
Afterward, Anas (may Allah be pleased with him)described some of the distinct physical qualities of the Prophet ﷺ. He said that he never touched silk or velvet softer than the hand of Allah's Messenger ﷺ and never smelled musk or perfumed smoke (i.e., ‘Abeer, which is a blend of beautiful and sweet scents) more pleasant than his smell. He ﷺ was endowed with the most perfect moral and physical qualities, and Allah, Exalted is He, singled him out for these distinct qualities so that his perfected outward appearance would mirror and further refine his perfected inner character.
It is deduced from the hadeeth that the Prophet ﷺ adhered to moderation in worship; he ﷺ did not observe fasting all year long, nor did he pray all night long, so as not to overburden himself and his nation with worship, lest they should follow his example in this regard,which would be unfair to them (i.e., since they cannot stand what he ﷺ could).
The hadeeth also highlights some distinct physical qualities of the Prophet ﷺ and that he ﷺ was endowed with a pleasant outward appearance (and good looks).
The hadeeth encourages Muslims to perform night prayer and observe voluntary fasting.
.

1982

Anas (may Allah be pleased with him) said:
The Prophet ﷺ paid a visit to Umm Sulaym once and she placed before him dates and ghee. The Prophet ﷺsaid, "Put the ghee and dates in their respective containers for I am fasting." Then, he ﷺ stood somewhere in her house and offered voluntary prayer and then invoked Allah, Exalted is He, to bless Umm Sulaym and her family with all that is good. Then Umm Sulaym said, "O Allah's Messenger ﷺ! I have a special request (today)." He ﷺ said, "What is it?" She replied, "(Please invoke Allah for) your servant Anas." Thereupon, he ﷺ did not leave anything good in the worldly life or the Hereafter which he did not invoke (Allah to bestow) on me and said, “O Allah! Bless him (i.e., Anas) with abundant wealth and offspring!”
Anas (may Allah be pleased with him) added: “Therefore, I was one of the richest among the Ansaar and my daughter Umaynah told me that when Al-Hajjaaj came to Basrah, more than 120 of my offspring had been buried..

Commentary :
The Prophet ﷺ used to honor his Companions (may Allah be pleased with them) and visit them from time to time, to check on their conditions and supplicate Allah, Exalted is He, to bless them and their families and bestow upon them all that is good, as stated in this hadeeth.
Narrated Anas ibn Maalik (may Allah be pleased with him) that the Prophet ﷺ once visited his mother Umm Sulaym (may Allah be pleased with them) and that she served him some dates and ghee to show hospitality to him. However, he ﷺ apologized and informed her that he was observing voluntary fasting, and asked her to put the dates and ghee back in their containers. Afterwards, he ﷺstood somewhere in her house, offered a two-Rak‘ah voluntary prayer and then invoked Allah, Exalted is He, to bless her and her family with all that is good. The Companions (may Allah be pleased with them) often asked the Prophet ﷺ to pray in their homes and supplicate Allah, Exalted is He, for them. Then, Umm Sulaym (may Allah be pleased with her) informed the Prophet ﷺ that she had a special request. He ﷺ inquired about her request and she told him that she wanted him to supplicate Allah, Exalted is He, in favor of her son Anas, who was the Prophet’s ﷺservant. Thereupon, he ﷺ supplicated Allah, Exalted is He, to bless him with abundant wealth and offspring.
The version of the hadeeth cited in Saheeh Muslim reads: “He ﷺ he invoked blessings for me (that I should be blessed with) all that is good and this was what he ﷺ (said) at the end of what be supplicated for me: “O Allah, grant him wealth and progeny, and confer blessings (upon him) in (each one) of them.’” [Muslim].
The Prophet’s ﷺsupplication was answered as indicated by the words of Anas (may Allah be pleased with him) when he said: “I was one of the richest people from the Ansaar and my daughter Umaynah told me that when Al-Hajjaaj ibn Yusuf Al-Thaqfi came to Basrah, in 75 A.H., more than 120 of my descendants (i.e., the children of my sons and daughters) had been buried.” Anas (may Allah be pleased with him) was about eighty years old at that time, and he died in 93 A.H. when he was nearly a hundred years old!
It is inferred from the hadeeth that being blessed with abundant wealth and offspring could be an aspect of the goodness, blessing, and prosperity conferred upon a servant of Allah, Exalted is He. He ﷺ would not have supplicated Allah for Anas (may Allah be pleased with him) except with what was good for him with regards to his religiosity and worldly affairs.
It is also deduced from the hadeeth that it is allowable to supplicate Allah, Exalted is He, for abundant wealth and offspring.
The hadeeth also highlights the Prophet’s ﷺhumbleness and kindness towards his Companions (may Allah be pleased with them), and it is deduced therefrom that a ruler may visit the ruled to check on their conditions.
The hadeeth also emphasizes the merits of Anas (may Allah be pleased with him).
Among other lessons inferred from the hadeeth are the following: putting one’s child before oneself (i.e., Umm Sulaym asked the Prophet ﷺ to supplicate Allah for Anas rather than herself), and kindness in presenting requests. It is also deduced that the death of a great number of his descendants does not contradict the fact that the Prophet’s ﷺsupplications to bless him with abundant offspring was answered.
The hadeeth also emphasizes the permissibility of showing hospitality to guests and honoring them.
It is also inferred therefrom that it is allowable to turn down a gift as long as it would not cause hardship for the gift-giver, and that he should explain the reason to him.
The hadeeth urges Muslims to preserve food and refrain from wasting.
It also shows that if a guest will not eat from the food served to him by the host, he should considerately supplicate Allah, Exalted is He, in his favor to make him feel better.
Finally, it also encourages Muslims to supplicate Allah, Exalted is He, for all that is good in the worldly life and the Hereafter, because all good lies in the Hands of Allah, Exalted is He, and to proclaim and celebrateHis blessings bestowed upon us..

1983

Mutarrif narrated on the authority of ‘Imraan ibn Husayn (may Allah be pleased with him):
That the Prophet ﷺ asked him (‘Imraan) or asked a man and ‘Imraan was listening, "O Aboo so-and-so! Have you fasted the last days of this month?" (The narrator thought that he ﷺ said, "the month of Ramadan"). The man replied, "No, O Allah's Messenger ﷺ!" The Prophet ﷺ said to him, "When you finish your fasting (of Ramadan) fast two days (in Shawwaal)." Through another chain of narration, ‘Imraan said, "The Prophet ﷺ said, ‘(Have you fasted) the last days of Sha‘baan?’".

Commentary :
The Prophet ﷺ used to fast more often in the month of Sha’baan, and he ﷺ urged his Companions (may Allah be pleased with them) to fast during it.
In this hadeeth the Companion ‘Imraan ibn Husayn (may Allah be pleased with him) related that the Prophet ﷺ asked him once - or he asked another man while ‘Imraan was listening. Mutarrif ibn ‘Abdullah ibn Al-Shikhkheer, one of the narrators of the hadeeth, it was unsure. He ﷺ said: "O Aboo so-and-so! Have you fasted the last days of this month?" The Arabic word used in the hadeeth is ‘Sarar’ meaning the last days of the month, and the word linguistically denotes the concealment of the moon during these days, i.e., the twenty-eighth, twenty-ninth, and thirtieth nights (if the month is thirty days). It has also been said that the word refers to the three ‘white’ days in the middle of the month, namely, the thirteenth, fourteenth, and fifteenth of the lunar month.
He ﷺ commanded him to make up for those fast days after ‘Eid Al-Fitr and the end of the Ramadan fast, to observe the acts of worship he habitually performed, because the most endeared deed to Allah, Exalted is He, is the one performed regularly.
Aboo Al-Nu’maan Muhammad ibn Al-Fadhl Al-Sadoosi (the narrator of the hadeeth) said: “I think he said: ‘He ﷺ meant Ramadan.’” However, the mention of Ramadan here is a mistake in the narration because it is incumbent on Muslims to fast duringRamadan. It could also be in reference to the time when he ﷺ made that statement and not the fasting that the addressee did not observe, conforming to the version of the hadeeth cited in Saheeh Muslim reading: “Fast for two days instead of (one fast) when you have completed (the fast of) Ramadan.” The question was about fasting on the last days of Sha‘baan. If the intended meaning of the hadeeth’s wording is the last days of the month, this means that this hadeeth seemingly contradicts the authentic hadeeth reported about the prohibition of fasting one or two days before Ramadan. This can be explained by the assumption that this man habitually fasted the last days of the lunar month, and abstained from fasting them merely for fear of the reported prohibition of fasting one or two days before Ramadan. Therefore, the Prophet ﷺ made it clear to him that the prohibition in this regard does not apply to habitual or vowed fasting on these days, but rather that what is prohibited is singling them out for fasting.
It is deduced from this hadeeth that it is permissible to make up for missed voluntary fasting.
The hadeeth also shows that the Prophet ﷺ used to advise his Companions (may Allah be pleased with them) and urge them to perform acts of obedience..

1204

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

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

1209

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

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

1211

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

1213

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

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

1214

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

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

1215

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

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

1217

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

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

1218

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

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

1218

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

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

1218

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

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

1224

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

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

1225

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

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

1226

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

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

1232

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

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

1233

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

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

Book of Hadith

| Hadiths

Narrated Anas ibn Maalik (may Allah be pleased with him):We used to travel with the Prophet ﷺand neither did the fasting persons criticize those who were not fasting, nor did those who were not fasting criticize the fasting ones.
.

Narrated Naafi‘ narrated that Ibn ‘Umar (may Allah be pleased with him)recited the ayah: "They had a choice either to fast or to feed a poor person for every day and said that the ayah was abrogated.
.

‘Narrated Aa’ishah (may Allah be pleased with her):Allah's Messengerﷺsaid, "Whoever died and he ought to have fasted (the missed fast days of Ramadan) then his guardians must fast (i.e., make up for them) on his behalf."
.

Sahl ibn Sa‘d(may Allah be pleased with him) narrated that Allah's Messenger ﷺ said, "People will remain on the right path as long as they hasten to break their fast.".

‘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 Anas ibn Maalik (may Allah be pleased with him):We used to travel with the Prophet ﷺand neither did the fasting persons criticize those who were not fasting, nor did those who were not fasting criticize the fasting ones. .

Narrated Naafi‘ narrated that Ibn ‘Umar (may Allah be pleased with him)recited the ayah: "They had a choice either to fast or to feed a poor person for every day and said that the ayah was abrogated. .

‘Narrated Aa’ishah (may Allah be pleased with her):Allah's Messengerﷺsaid, "Whoever died and he ought to have fasted (the missed fast days of Ramadan) then his guardians must fast (i.e., make up for them) on his behalf." .

Sahl ibn Sa‘d(may Allah be pleased with him) narrated that Allah's Messenger ﷺ said, "People will remain on the right path as long as they hasten to break their fast.".

‘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 Anas ibn Maalik (may Allah be pleased with him):We used to travel with the Prophet ﷺand neither did the fasting persons criticize those who were not fasting, nor did those who were not fasting criticize the fasting ones.
.

Narrated Naafi‘ narrated that Ibn ‘Umar (may Allah be pleased with him)recited the ayah: "They had a choice either to fast or to feed a poor person for every day and said that the ayah was abrogated.
.

‘Narrated Aa’ishah (may Allah be pleased with her):Allah's Messengerﷺsaid, "Whoever died and he ought to have fasted (the missed fast days of Ramadan) then his guardians must fast (i.e., make up for them) on his behalf."
.