2069

Qataadah (may Allah be pleased with him) narrated:
Anas (may Allah be pleased with him) delivered to the Prophet ﷺ barley bread with some rancid fat on it. The Prophet ﷺ had had pawned his armor with a Jew in Al-Madeenah for some barley for his family. Anas (may Allah be pleased with him) heard him saying, "The household of Muhammad did not possess even a single Saa‘ of wheat or food grains for the evening meal,” although he ﷺ has nine wives to look after..

Commentary :
The Prophet ﷺ led one of the most ascetic lives, and he ﷺ was content with his little share of Rizq (i.e., provision), and generously spent all the spoils of war conferred upon him by Allah, Exalted is He, on the poor and needy and in the Cause of Allah.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) stated that the Prophet ﷺ was once invited over by a Jew - as recorded in Musnad Ahmad – for a meal of barley bread with some rancid fat on it. He ﷺ accepted his invitation and graciously ate that food.
He ﷺ once bought some barley from a Jew for a deferred price, and pawned him his armor that he ﷺ used as protection in war in return for that, because there was no food left in his house. Anas (may Allah be pleased with him) heard the Prophet ﷺ say: "The household of Muhammad did not possess even a single Saa‘ of wheat or food grains for the evening meal." It means, ‘There had no wheat or barley left in their houses.’ It is noteworthy that he ﷺ did not say those words out of resentment, nor was he complaining, Allah forbid. Rather, he ﷺ said so as a justification for accepting the invitation over such humble food, and for pawning his armor with the Jew.
Then Anas (may Allah be pleased with him) said: “He ﷺ had nine wives (to look after),” meaning: while he ﷺ had nine wives, who were in dire need of food, and this clarifies the reason for his purchase of barley on credit and pawning his armor.
It is deduced from the hadeeth that it is permissible to sell and buy food or other commodities on credit.
It is also inferred therefrom that a noble and knowledgeable man should buy his own needs, even if he has someone else to shoulder this task, because all the believers were keen on fulfilling the Prophet’s needs, seeking to win his pleasure and earn rewards for their Hereafter (yet he ﷺ undertook such tasks himself).
It is also deduced from it the permissibility of accepting an invitation for small (and humble) food.
The permissibility of engaging in sales transactions and pawning items of wealth with the People of the Book (i.e., the Christians and Jews) is also deduced from the hadeeth..

2070

‘Narrated Aa’ishah (may Allah be pleased with her):
When Aboo Bakr Al-Siddeeq (may Allah be pleased with him) was chosen as the Caliph, he said, "My people know that my earnings from trade were adequate to provide for my family, and as I will be busy serving the Muslim nation; my family will eat from the Public Treasury, and I will practice the profession of serving Muslims (and governing their affairs).".

Commentary :
Aboo Bakr (may Allah be pleased with him) was the first rightly guided Caliph, the Minister of the Prophet ﷺ, and his Companion during the migration to Al-Madeenah. He (may Allah be pleased with him) was the first free man to embrace Islam and was endowed with the biggest share of faith and ascetism among all the Companions (may Allah be pleased with them). He (may Allah be pleased with him) was one of the most beloved people to the Prophet ﷺ and was nicknamed ‘Al-Siddeeq’ because he strongly believed in the Prophet ﷺ.
In this hadeeth, the Mother of the Believers ‘Aa’ishah (may Allah be pleased with her) stated that when Aboo Bakr (may Allah be pleased with him) was chosen as the Caliph after the Prophet’s ﷺdeath, in 11 A.H., he (may Allah be pleased with him) said that Muslims knew that his earnings from trade before he became the Caliph, were adequate to provide for his family from his personal wealth.But after becoming Caliph and being preoccupied with serving Muslims and governing their affairs, he had no time to practice trade as a profession to provide for himself and his dependents (i.e., those for whom he was obliged to provide for as per the laws of Islam). He (may Allah be pleased with him) informed people that he would take an allowance from the Public Treasury to provide for his family and dependents, because he would be busy governing people’s affairs and he still needed to provide for himself and his family. He (may Allah be pleased with him) informed them that he would put his expertise (as a skilled trader) and profession to use in the service of Muslims, in return for which he would be given that allowance. He (may Allah be pleased with him) willingly committed himself to putting his expertise as a skillful trader to use in the service of Muslims by trading with the public funds to compensate Muslims for the allowance that was allocated for him, or more, to be paid from the generated profits. He (may Allah be pleased with him) voluntarily committed himself to do so and it was not one of his duties as the Caliph.
Ibn Sa‘d narrated in Al-Tabaqaat on the authority of ‘Aa’ishah (may Allah be pleased with her) that she said: “When Aboo Bakr fell terminally ill, he said on his deathbed, ‘Take stock of my personal fortune that I have acquired since becoming the Caliph, and hand it over to the new Caliph.” ‘Aa’ishah (may Allah be pleased with her) added: “When he (may Allah be pleased with him) died, we did as he commanded and took stock of a servant who used to carry his boys and a camel used to water his garden. We handed these assets over to ‘Umar (may Allah be pleased with him) in pursuance of Aboo Bakr’s will. On seeing that, ‘Umar, the new Caliph wept and said, ‘O Aboo Bakr (may Allah be pleased with him), you have made the task of your successor most difficult.’"
The hadeeth highlights the virtues and merits of Aboo Bakr (may Allah be pleased with him), indicating his asceticism and matchless mindfulness of Allah.
It also underlines the virtue of working and earning a living to meet one’s needs and those of his dependents.
It is deduced from the hadeeth that it is allowable to defend oneself against doubts and fend off (potential) accusations, even if they are false.
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2076

Narrated Jaabir ibn ‘Abdullah (may Allah be pleased with him):
Allah's Messenger ﷺ said, "May Allah's mercy be on him who is lenient in his buying, selling, and in demanding back his money.".

Commentary :
The wise Laws of Islam is keen to foster good relations between Muslims in their interactions and transactions, reflecting the enjoined solidarity, interdependence, love, and cooperation.
In this hadeeth, the Prophet ﷺ supplicated Allah, Exalted is He, to confer His mercy on those who display leniency, which denotes facilitation, (making) concession, overlooking, kindness, and lack of rigidity, in three contexts or situations. First, a seller should be lenient and should not be adamant at his price, but should rather be willing to give up some of his rights. Second, a buyer should be lenient and not undervalue the commodity and insist on buying it for a low price. Third, a creditor should be lenient when claiming his money. He should not make it difficult for poor debtors, but should rather gently and leniently claim his money and give respite to insolvent debtors (until they become able to repay).
The hadeeth urges Muslims to opt for forgiveness, good treatment, embodying noble morals, and avoiding dissention in financial transactions.
It also promotes relieving people of hardship when claiming one’s money and pardoning them (i.e., remitting their debts by way of charity).
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2079

Hakeem ibn Hizaam (may Allah be pleased with him) narrated:
Allah's Messenger ﷺ said, "Both parties in a business transaction have a right to rescind it so long as they have not separated; and if they tell the truth and make everything clear to each other (i.e., a seller speaks the truth with regard to the defects of the purchased commodity, if any, and a buyer speaks the truth with regard to the money) they will be blessed in their transaction, but if they conceal anything and lie, the blessing on their transaction will be eliminated. ".

Commentary :
Since people tend to engage in sales transactions without deliberate thinking, and a seller or buyer may regret missing out on some of his goals, the wise Shareer‘ah granted both parties a period in which they could rescind the contract (and undo their transaction).
In this hadeeth, the Prophet ﷺ made mention of such a period when he said: “Both parties in a business transaction have a right to rescind it so long as they have not separated.” This means that both the buyer and the seller are given an inalienable right to repudiate the transaction or contract as long as they have not separated, meaning to physically leave the meeting place where they concluded the contract. The Prophet ﷺ underlined that if both parties tell the truth and make everything clear to each other, regarding the price, the description of the purchased commodity, and the like, and clarify any defect, they will be blessed in their transaction. This means that they would obtain greater benefits from such transactions and prices, and both parties would get to recieve the blessing of Allah; a seller would obtain such blessing in the price and the buyer in the purchased commodity. However, if they conceal anything and lie, their transaction will be void of blessings. An example of such concealment is when a seller conceals the defects of the commodity, and the buyer conceals the defect of the price and they lie to one another, regarding the description of the commodity on the part of the seller, and the payment of the price on the part of the buyer.Or the buyer claims to agree on buying the commodity for less than the agreed-upon price and deceives the seller until the time of concluding the sale should come. A buyer may also lie to the seller regarding the reason of the purchase to lower its price, contrary to the truth. Thus, both parties would conceal something from the other and each would be cheating the other from what he owed in the exchange. A common example of the buyer’s lies is when he tries to lower the price of a piece of land by claiming to buy it to build a mosque on it, and after concluding the sale, he would build himself a house instead, and had originally lied merely to lower the price. The Prophet ﷺ underlined that the blessing of such business transactions would be eliminated, meaning it would be devoid of increase and growth due to their mutual lying and deceit.
The hadeeth evidences the Khiyaar Al-Majlis (i.e., an option whereby the parties have right to unilaterally withdraw from a contract as long as the parties do not leave the session of contract) for both the buyer and seller, to repudiate or retain the concluded sale.
It is also deduced from the hadeeth that the designated period for availing of this option (Khiyaar Al-Majlis) is after concluding the sale and until the two parties leave the contracting session.
It is also inferred therefrom that a sale becomes binding once the two contracting parties physically leave the contracting session.
The hadeeth also highlights the obligation of adhering to honesty and truthfulness in sales transactions.
It is also deduced therefrom that (blessed) worldly gains can only be attained by good-doing, and that the ominousness of sins and acts of disobedience causes one to miss out on what is good in this worldly life and the Hereafter.
The hadeeth also underlines the virtue of truthfulness, and urges Muslims to adhere to it, and highlights that it is a reason for having one’s earnings blessed.
The hadeeth dispraises lying, urges Muslims to abandon it, and underlines that it is a reason for having one’s earnings deprived of blessing.
It also highlights that the performance of good deeds to attain reward in the Hereafter ensures attainment of what is good in this worldly life and the Hereafter as well.
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2080

Aboo Sa’eed(may Allah be pleased with him) narrated:
We used to be given mixed dates (from the spoils of war) and used to sell (barter) two Saa‘s of those mixed dates for one Saa‘ (of good-quality dates). The Prophet ﷺ said (to us), "No (bartering of) two Saa‘s for one Saa‘ nor two Dirhams for one Dirham is permissible", (as it involves Ribaa). .

Commentary :
Allah, Exalted is He, has permitted selling, but deemed Ribaa (i.e., interest, usury) forbidden. In fact, the consumption of Ribaa is one of the major sins and destructive evil deeds and it was deemed forbidden in all the previous divine laws, given the evils and social and economic damages it incurs.
In this hadeeth, Aboo Sa’eed Al-Khudree(may Allah be pleased with him) stated that they were given mixed dates (from the spoils of war), which the Messenger of Allah ﷺ used to distribute to Muslims. Such dates were a mixture of various types of date fruits (of different qualities). They used to sell every two Saa‘s (the Saa‘ was a dry measure used for agricultural produce by the Arabs during the Prophet's ﷺlifetime) of such mixed dates, which were of poor quality, for one Saa‘ of good-quality dates. The Saa’ equaled four Mudds, and the Mudd equaled the measure of two open medium-sized handfuls. The Mudd approximately equals (509) grams in the lowest estimate, and (1072) grams in the highest estimate. The Saa’, on the other hand, is equivalent to between 2036 and 4288 grams.
The Prophet ﷺ forbade them from such a sale, and told them that it was not permissible to sell two Saa‘s of mixed dates for one Saa‘ of good-quality dates, despite the difference in quality, because the exchanged commodities in this barter would be the same; they were both dates. He ﷺ also forbade them from selling two Dirhams of old or poor-quality silver for one Dirham of good-quality silver because they are of the same kind (silver). This transaction was known as Ribaa Al-Fadhl, which involved an exchange or sale transaction in trade which effectively results in charging ‘interest’ through the exchange of the same commodity, but of a different quality or quantity, and this is prohibited as per the laws of Islam.
He ﷺ instructed them instead to sell any given type of date for a monetary value and then buy with that money whatever they wished. Thus, they would avoid taking excess in exchange of a given commodity in the event of a barter of two similar commodities, and the Ribaa involved in such a transaction.
It is deduced from the hadeeth that ignorance of a prohibition warrants pardon until one obtains knowledge of it.
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2081

Aboo Mas‘ood (may Allah be pleased with him) narrated:
A man from the Ansaar named Aboo Shu‘ayb, came and told his butcher-servant, "Prepare a meal sufficient for five persons, for I want to invite the Prophet ﷺ along with four other persons as I saw signs of hunger on his face." Aboo Shu‘ayb invited them and another person came along with them. The Prophet ﷺ said (to Aboo Shu‘ayb), “This man followed us, so if you allow him, he will join us, and if you want him to return, he will go back.” Aboo Shu‘ayb said, "No, I have allowed him (i.e. he, too, is welcomed to join you for the meal)..

Commentary :
The Companions (may Allah be pleased with them) loved the Messenger of Allah ﷺ dearly, and their love for him made themkeenly keep his company, and hastento please him and fulfill his needs.
In this hadeeth, Aboo Mas‘ood ‘Uqbah ibn ‘Amr Al-Ansaaree(may Allah be pleased with him) narrated that when Aboo Shu‘ayb Al-Ansaaree(may Allah be pleased with him) saw the signs of hunger on the Prophet’s face, he said to his servant (or a hired butcher as narrated in Saheeh Al-Bukhaaree and Saheeh Muslim), “Prepare some food that is sufficient for five persons; one of them is the Messenger of Allah ﷺ.” He (may Allah be pleased with him) prepared a meal for five people because he knew that some of the Companions (may Allah be pleased with them) would most likely come along with the Prophet ﷺ. It is also possible that he saw the Prophet ﷺ sitting with four people at that time and he (may Allah be pleased with him) invited them over for the meal, but a sixth man came along uninvited. The Prophet ﷺ asked the host, Aboo Shu‘ayb (may Allah be pleased with him), for his permission to clarify this sixth guest’s situation and spare him and the host any inconvenience, because he came uninvited. Aboo Shu‘ayb (may Allah be pleased with him) gave his consent and welcomed the uninvited guest.
The Prophet ﷺ did not give permission to that guest except after obtaining the host’s consent first, contrary to the situation when he ﷺ invited many people over to join him for the meal prepared by Aboo Talhah (may Allah be pleased with him), without seeking Aboo Talhah’s permission, as recorded in Saheeh Al-Bukhaaree and Saheeh Muslim. This is because Aboo Shau‘ayb limited his invitation to five people as he said to his servant, ‘prepare a meal that is sufficient for five people.’ This serves as a thoughtfulgesture on the part of the Prophet ﷺ, teaching us that when a host invites over a specified number of guests, they should abide by that number, and must not bring others along without hispermission.
The hadeeth teaches us that an aspect of showing hospitality to a guest is to invite those in his company as well.
It is also deduced from the hadeeth that whoever wishes to invite a group of people over for a meal should prepare for them enough food, and should not serve them a small amount of food (causing theminconvenience).
It is also inferred therefrom that it is allowable for someone to join a group of people and accompany them to the place of their destination; had it been prohibited, the Prophet ﷺ would have forbidden the man who followed him, and would have commanded him to go back. What is forbidden is to enter someone’s house and show up uninvited without the permission and consent of the host.
It is also deduced from the hadeeth that when one of the invited guests seeks the host’s permission to bring someone else with him, the host should give his permission, like what Aboo Shu‘ayb (may Allah be pleased with him) did, and it is indicative of his refined moral character.
It is also inferred therefrom that it is forbidden to eat someone's food without his permission.
The hadeeth also highlights the lawfulness of working and making a living as a butcher.
It is also deduced that a ruler, a noble, or old person is urged to considerately accept the invitation of those of inferior status.
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2084

‘Narrated Aa’ishah (may Allah be pleased with her):
When the last ayaat of Soorat Al-Baqarah (chapter no. 2) were revealed, the Prophet ﷺ recited them in the mosque and proclaimed the trade of Khamr (i.e., intoxicants) as unlawful..

Commentary :
Khamr (i.e., intoxicants) is the mother of all evils, and the Laws of Islamhas warned against drinking it and trading in it, because of the harm it incurs on the individual and society.
In this hadeeth, the Mother of Believers ‘Aa’ishah (may Allah be pleased with her) stated that when the last ayaat of Al-Baqarah chapter were revealed, the Prophet ﷺ recited them for people in the (Prophet's) Mosque. The version of the hadeeth complied in Saheeh Al-Bukhaaree and Saheeh Muslim has an addition reading, “about Ribaa.” This narration refers to the ayaat that read (what means): {Those who consume interest cannot stand [on the Day of Resurrection] except as one stands who is being beaten by Satan into insanity…[thus] you do no wrong, nor are you wronged.} [Quran 2:275-279]. These ayaat included the prohibition of Ribaa (i.e., interest, usury). Afterward, the Prophet ﷺ deemed trading in Khamr prohibited as well, because it involves selling or buying what is unlawful and leads to falling into the sin of consuming Khamr.
The Arabic word Khamr linguistically denotes covering, because Khamr covers intellect, leading a person to commit other destructive sins.
It is known that the prohibition of Khamr was revealed in the ayaat that reads (what means): {O you who have believed, indeed, intoxicants, gambling, [sacrificing on] stone altars [to other than Allah], and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful. * Satan only wants to cause between you animosity and hatred through intoxicants and gambling and to avert you from the remembrance of Allah and from prayer. So will you not desist?* And obey Allah and obey the Messenger and beware. And if you turn away – then know that upon Our Messenger is only [the responsibility for] clear notification.} [Quran 5:90-92] These ayaat were revealed long before the ayah about the prohibition of Ribaa, which was either the last ayah to be revealed in the Quran or one of the last ones. It is possible that he ﷺ informed them of the prohibition of trading in Khamr when Khamr was deemed prohibited, then informed them of it again after the ayah on Ribaa was revealed, for the sake of laying emphasis on the prohibition in this regard and to ensure that it wasproclaimed more broadly. It is also possible that he ﷺ made mention of them both to indicate that Ribaa and Khamr are equally prohibited. Perhaps those who attended that assembly were absent during the previous one when he ﷺ proclaimed the prohibition of trading in Khamr.
It is deduced from the hadeeth that trading in Khamr is strictly prohibited, since Allah, Exalted is He, coupled it with Ribaa, about which stern warnings have been reported.
The hadeeth also highlights the emphasis laid by the Laws of Islam on the prohibition of Ribaa and Khamr, since the Prophet ﷺ keenly proclaimed such prohibitions in the mosque, emphasizing their gravity..

2086

‘Awn ibn Abee Juhayfah (may Allah be pleased with him) narrated: My father bought a slave who practiced Hijaamah (i.e., wet cupping therapy). (My father broke the slave's equipment that he used for cupping). I asked my father why he had done so, and he replied, "The Prophet ﷺ forbade accepting the price of a dog or blood (i.e., fees of Hijaamah), and also forbade the profession of tattooing, getting tattooed and receiving or giving Ribaa, and cursed the image-makers.".

Commentary :
Allah, Exalted is He, decreed that which is good lawful to His servants, and decreed unlawful that which is evil to them, and this applies to food, beverages, earnings, trade, and others. The Islamic Laws of Islam also urges Muslims to be a gracious and lift themselves above trivial aspirations.
In this hadeeth, ‘Awn ibn Abee Juhayfah (may Allah be pleased with him) stated that his father Abee Juhayfah Wahab ibn ‘Abdullah Al-Suwaa’iy (may Allah be pleased with him)bought a slave who practiced Hijaamah (i.e., wet cupping therapy). He ordered him to break the equipment that he used for cupping, as stated in a narration recorded in Saheeh Al-Bukhaaree. His son asked him about the reason for breaking the equipment, and he told him that the Prophet ﷺ had forbidden the price of a dog, i.e., selling a dog, and deemed such earnings unlawful as per the Sheree‘ah, because it is prohibited to own and keep dogs. It has been said that guard and hunting dogs are excluded from this prohibition, because they are beneficial, as stated in the narration reported by Al-Daaraqutnee on the authority of Aboo Hurayrah (may Allah be pleased with him) reading: “except for a hunting dog.” Another relevant narration reported by Al-Tirmithee reads: “Except for dogs meant for hunting.”
Likewise, the Prophet ﷺ forbade the price of blood, i.e., the fees of Hijaamah. Hijaamah is (a form of alternative medicine) used to remove bad blood from the body. The Prophet ﷺ had Hijaamah performed on him and paid a fee to the Hijaamah therapist, as narrated in Saheeh Al-Bukhaaree and Saheeh Muslim on the authority of Ibn ‘Abbaas (may Allah be pleased with them). Had it been forbidden to pay fees to the Hijaamahtherapist, the Prophet ﷺ would not have had Hijaamah performed on him nor paid fees to thetherapist! Therefore, the hadeeths stating the prohibition of practicing Hijaamah and profiting from it, and declaring the earnings of this profession unlawful, are interpreted as to indicate that such earnings are deemed inferior and urge Muslims to earn their living byother loftier professions, seek superior ways of earning a living, and exhibit fine moral qualities. It is possible that the prohibition was prescribed in the early days of Islam and was later abrogated, when the Prophet ﷺ paid the Hijaamah therapist his fee.
In the hadeeth, the Prophet ﷺ also forbade the practice of tattooing and having tattoos. Tattooing means piercing injections into the skin layers, then filling that location with kohl or something else until it turns blue or green. A tattoo is a form of drawing shapes on the body in a different color to a person's skin tone, and people used to use it for beautification purposes. The tattooist is called (in Arabic) ’Waashimah’, and it refers the one who practices tattooing in return for fees or for free, and the one being tattooed is called ’Mawshoomah’. The Prophet ﷺ forbade tattooing because it was practiced by the dissolute and ignorant people and because it involved changing the creation of Allah, Exalted is He.
The Prophet ﷺ forbade dealing in Ribaa for both parties, the payer and recipient of the interest money. Ribaa linguistically means excess, and in Islamic terminology, it is (the measure of excess in one thing when two things are exchanged in some bargain; or), in the case of a loan, an increased amount of the loan at the time of its payment.
There are two kinds of Ribaa; Ribaa Al-Fadhl (i.e., the excess taken in exchange of specific homogenous commodities and encountered in their hand-to-hand purchase and sale or barter transaction), andRibaa Al-Nasee'ah (i.e., increasing the price of an item in return for deferred payment).
The prohibition incorporates both taking and paying Ribaa (interest) money, even if the recipient does not consume Ribaa, and the reference to consumption in this context is due to the fact that it was one of the main sources of income, and most of people’s earnings at the time when this prohibition was revealed were obtained by dealing in Ribaa.
The Prophet ﷺ also cursed the image-makers. The prohibition in this regard applies only to those who make images of animate objects. It was said that the image-makers here are the sculptors who make and carve statues that imitate the creation of Allah, Exalted is He. It was also said they are the ones who make idols for the purpose of worship.
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2087

Narrated Aboo Hurayrah (may Allah be pleased with him)
I heard Allah's Messenger ﷺ saying, "Swearing oaths (by a seller) may persuade the buyer to purchase the goods but such sale will be deprived of Allah's blessing.".

Commentary :
Islam laid down etiquette and provisions governing business transactions. Both the buyer and seller are required to acquaint themselves with these provisions and etiquettes, to preserve their religious and worldly interests.
In this hadeeth, the Prophet ﷺ warns against excessive oaths and swearing too much when selling with the aim to promote one’s commodities. Making an oath, if the person is truthful, may help a seller promote his commodity and conclude the sale, but such sale would bedeprived from Allah’s blessing in the future. Allah, Exalted is He, may cause it to be destroyed by means of theft, burning, drowning, usurpation, plunder, or any other form of destruction by the will of Allah, Exalted is He. Thus, such a seller would be exerting such efforts to earn money and it would be all in vain, and this would be his due punishment from Allah, Exalted is He, for his excessive oaths. In the narration recorded by Muslim on the authority of Aboo Qatadaah Al-Ansaaree(may Allah be pleased with him), the Prophet ﷺ said: “Beware of excessive swearing (and making oaths) in sale, because it may promote trade, but this practice will eliminate the earnings’ blessing.” The hadeeth may also mean ‘false oaths’, as clarified in the narration reported by Imaam Ahmad reading: “Taking false oaths may help you conclude a sale transaction, but it takes (blessing) away from the earnings.”
The Arabic words used in the hadeeth are ‘Munaffiqah’ meaning inducive to the promotion of the commodity, and ‘Mumhiqah’, meaning eliminating the blessings. Other variations used in different narrations of the hadeeth are ‘Manfaqah’ derived from the word ‘Al-Nafaaq’, meaning saleability, and ‘Mumhaqah’ meaning deprivation of blessing and a reason for it.
The hadeeth lays emphasis on the gravity of excessive swearing (oaths) by the name of Allah, Exalted is He, and underlines that it must only be done for a need.
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2088

‘Abdullah ibn Abee Awfaa (may Allah be pleased with him) narrated:
A man displayed some goods in the market and swore by Allah that he had been offered so much for that, that which was not offered, and he said so, so as to cheat a Muslim. On that occasion, the following ayah was revealed (which means): {Indeed, those who exchange the covenant of Allah and their [own] oaths for a small price will have no share in the Hereafter…} [Quran 3:77] .

Commentary :
Swearing oaths is a serious matter, and Islam has laid emphasis on its gravity, especially making false oaths by means of which a person unlawfully takes the money of his fellow Muslim brother.
In this hadeeth, ‘Abdullah ibn Abee Awfaa (may Allah be pleased with him) stated that a man offered his commodity for sale in the market and falsely swore by Allah, Exalted is He, that he had bought it for such-and-such a price, merely to persuade his fellow Muslim to buy it. On that occasion, the following ayah was revealed. Allah, Exalted is He, Says (that which means): {Indeed, those who exchange the covenant of Allah and their [own] oaths for a small price will have no share in the Hereafter…} [Quran 3:77]. The ayah reads {Those who exchange} because the two parties of a sale transaction exchange the commodity for money,{the covenant of Allah},meaningthe covenant they made to believe in the Prophet ﷺ and fulfill the trusts, {and their [own] oaths for a small price} meaning their false oaths that they take to affirm the desired statements or actions. The intended meaning is that they trade their covenants with Allah and their oaths, with fleeting worldly gains and desires such as money, benefits, and other worldly gains. The price is described here as being small, to indicate its insignificance, for it was traded for breaching the covenant with Allah and taking a false oath. This makes it fundamentally insignificant, no matter how significantit seemed from a worldly perspective, compared to winning the pleasure of Allah, Exalted is He, and fulfilling the covenants made with Him. Then Allah, Exalted is He, stated the punishment designated for the one who commits such a major sin. He Says (that which means): {…will have no share in the Hereafter, and Allah will not speak to them or look at them on the Day of Resurrection, nor will He purify them; and they will have a painful punishment.} [Quran 3:77]. It means, ‘They shall have no share in the bliss tasted by the believers in the Hereafter, and Allah, Exalted is He, will not speak to them about what would please them, but would rather say to them that which will cause distress and disappointment to them.’ The ayah goes on, {or look at them on the Day of Resurrection} meaning that He will not mercifully look at them, {nor will He purify them}, from sins and misdeeds by conferring upon them His forgiveness, nor shall He commend them like He would commend His righteous servants. Rather, He shall be angry with them and will punish them for breaching their covenant with Him, {and they will have a painful punishment}, because of what they committed. This is a stern warning about making false oaths, because such a sin combines many corrupt evil deeds, including: lyingin the name of Allah, deceiving a purchaser into buying his commodity, making up lies for the sake of promoting it, and unlawfully taking the money of the purchaser, described here as a ‘small price’with which he shall not be availed for long in this worldly life.
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2094

Aboo Haazim narrated:
Some men came to Sahl ibn Sa‘d (may Allah be pleased with him) to ask him about the (Prophet’s) pulpit. He replied, "Allah's Messenger ﷺ sent for a woman (Sahl named her) this message: ‘Command your servant-carpenter to make pieces of wood (i.e., a pulpit) for me so that I may sit on it while addressing the people.’ So, she ordered him to make it from the tamarisk (tree) in the forest. He brought it to her and she sent it to Allah's Messenger ﷺ, and he ordered it to be placed in the mosque: so, it was put and he ﷺ sat on it..

Commentary :
The Messenger of Allah ﷺ used to deliver his speeches to his Companions (may Allah be pleased with them) while standing or leaning on a palm-tree trunk.When the number of worshippers in the mosque increased, the Prophet ﷺ thought about taking a wooden pulpit to stand and sit on while delivering his speeches to the Companions (may Allah be pleased with them).
This hadeeth relates the story of the Prophet’sﷺ pulpit. The Taabi’ee (a Muslim who saw at least one of the Companions) Aboo Haazim Salamah ibn Dinaar stated that some men came to the great Companion Sahl ibn Sa‘d Al-Saa‘dee (may Allah be pleased with him) asking him about the Prophet’s ﷺpulpit and he (may Allah be pleased with him) told them that the Prophet ﷺ sent a message to a woman. Sahl (may Allah be pleased with him) mentioned her name, but reporters differed regarding it; some said that it was ‘Aa’ishah and others said it was Minaas. She was from the Ansaar, according to the narration cited in Saheeh Al-Bukhaaree, or the emigrants according to another narration also recorded in Saheeh Al-Bukhaaree, and she had a servant-carpenter. The Prophet ﷺ commanded her to order her servant to make the Prophet ﷺ a pulpit to sit on it when delivering his speeches.
It has also been narrated in Saheeh Al-Bukhaaree on the authority of Jaabir ibn ‘Abdullah(may Allah be pleased with them) that a woman from the Ansaar said to the Messenger of Allah ﷺ: “O Messenger of Allah ﷺ, I have a servant-carpenter; he may make you something to sit on (i.e., pulpit), if you wish.” To reconcile between these narrations, it is possible that she asked the Prophet ﷺ first, and then he ﷺ sent her the reported message, indicating his acceptance of her offer, and commanding her to (order her servant to) make the pulpit for him.
The woman complied with the Prophet’s command and instructed her servant to make the Prophet ﷺ a pulpit from a desert tree called ‘Tarafah’, and the forest was located in Al-‘Awaalee on the route from Al-Madeenah to Al-Shaam, about 14 miles from Al-Madeenah. When the servant finished it, and the woman sent it to the Messenger of Allah ﷺ, he ordered it to be placed in its place in the Prophet’s Mosque, and he ﷺ sat on it.
It is deduced from the hadeeth that it is allowable to seek the help of professionals and skilled workers (in various fields) for whatever may bring benefit to Muslims..

2095

Jaabir ibn ‘Abdullah(may Allah be pleased with them) narrated:
A woman from the Ansaar said to Allah's Messenger ﷺ, "O Allah's Messenger ﷺ! Shall I make something for you to sit on, as I have a servant who is a carpenter?" He ﷺ replied, "If you wish." So, she (may Allah be pleased with him) had a pulpit made for him. When it was Friday the Prophet ﷺ sat on that pulpit. The date-palm trunk near which the Prophet ﷺ used to deliver his speeches cried so much so that it was about to burst. The Prophet ﷺ came down from the pulpit towards the trunk and embraced it and it started groaning like a crying child and then stopped crying. The Prophet ﷺ said, "It has cried because of (missing) what it was used to hearing Dhikr (i.e., remembrance of Allah) being recited!".

Commentary :
The Messenger of Allah ﷺ used to deliver his speeches to his Companions (may Allah be pleased with them) while standing or leaning on a palm-tree trunk.When the number of worshippers in the mosque increased, the Prophet ﷺconsidered taking a wooden pulpit to stand and sit on while delivering his speeches to the Companions (may Allah be pleased with them).
This hadeeth relates the story of the Prophet’spulpit and indicates theyearning and longing of the palm-tree trunk for the Prophet ﷺ when he left it and ascended the new pulpit.
In this hadeeth, Jaabir ibn ‘Abdullah (may Allah be pleased with them) stated that a woman from the Ansaar came to the Prophet ﷺ and offered to make him something to sit on while delivering his speeches, for she had a servant who was also a skilled carpenter. The Prophet ﷺ agreed and said to her, ‘If you wish!’
It was narrated in Saheeh Al-Bukhaaree and Saheeh Muslim on the authority of Sahl ibn Sa‘d (may Allah be pleased with him) that the Prophet ﷺ sent a message to a woman from the Ansaar, ‘Command your servant-carpenter to make pieces of wood (i.e., a pulpit) for me so that I may sit on it while addressing the people.’ She may have asked the Prophet ﷺ first, and then he ﷺ sent her that message, indicating his acceptance of her offer, and commanding her to (order her servant to) make it for him.
The woman complied with the Prophet’s ﷺcommand and instructed her servant to make the Prophet ﷺ a pulpit. When the servant finished it, the woman sent it to the Messenger of Allah ﷺ and he ordered it to be placed in its place in the mosque. On Friday, the Messenger of Allah ﷺ started to use the pulpit instead of the palm-tree trunk on which he ﷺ used to lean during his speeches, and sat on the new pulpit instead. The deserted trunk wept so much so that it was about to burst. It produced a loud groaning sound,indicating its yearning and longing for the Prophet ﷺ. Thereupon, the Prophet ﷺ came down from the pulpit, went to the trunk and embraced it to comfort it. Itstoppedcryinglittle by little like achild does. The Prophet ﷺ clarified the reason for its crying and said, “It has cried because of (missing) what it was used to hearing of Dhikr (i.e., remembrance of Allah) being recited!" It means that the trunk longed for listening to the remembrance of Allah by the Prophet ﷺ when he ﷺ delivered his speeches while standing or leaning on it.
The hadeeth highlights a sign of Prophethood and a miracle with which he ﷺ was aided, having an inanimate object yearn for him and sense his presence and absence.
It is deduced from the hadeeth that it is allowable to stand on an elevated platform while delivering the Khutbah (i.e., Friday speech), and install pulpits in mosques.
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2099

‘Amr said:
Here (i.e., in Makkah) there was a man called Nawwaas and he had camels suffering from a disease causing their thirst to become excessive and unquenchable. Ibn ‘Umar (may Allah be pleased with him) went to the partner of Nawwaas and bought those camels. The man returned to Nawwaas and told him that he had sold those camels. Nawwaas asked him, "To whom have you sold them?" He replied, "To so-and-so Shaykh (, describing to him how he looked)." Nawwaas said, " Woe to you! By Allah, that Shaykh was Ibn ‘Umar (may Allah be pleased with him)." Nawwaas then went to Ibn ‘Umar (may Allah be pleased with him) and said to him, "My partner sold you camels suffering from a disease causing their thirst to become unquenchable and he had not recognized you!" Ibn ‘Umar (may Allah be pleased with him) told him to take them back (i.e., annul the sale and return the camels). When Nawwaas went to take them, Ibn ‘Umar (may Allah be pleased with him) said to him, "Leave them there; I am happy with the judgment of Allah's Messenger ﷺ that there is no ‘Adwaa (i.e., contagion and transmission of infectious disease without the permission of Allah). ".

Commentary :
A Muslim is enjoined to be honest and truthful in all situations, including buying and selling. Sales transactions should be based on clarity and honesty about the merits and flaws of the commodity, to eliminate all chances of cheating, which sows hatred and discord among people.
In this hadeeth, the Taabi’ee (a Muslim who saw at least one of the Companions) ‘Amr ibn Dinaar stated that ‘AbdullahIbn ‘Umar (may Allah be pleased with him) bought camels from a man named Nawwaas and that these camels were infected with a disease known as Hiyaam, making their thirst excessive and unquenchable. It may also refer to a disease that resulted in scabies. It was also said that Al-Heem are thescabby camels painted with tar, and which therefore become thirsty due to the higher body temperature caused by it. Ibn ‘Umar (may Allah be pleased with him) bought these camels from a partner of Nawaaas, and this partner went to Nawwaas and informed him of the sale.He asked him: “To whom have you sold them?” The partner described the buyer to him, and Nawwaas knew that he was Ibn ‘Umar (may Allah be pleased with him).He said to him: “Woe to you! By Allah, that Shaykh was Ibn ‘Umar.” The Arabic word used in the hadeeth is ‘Wayhaka,’ which literally means ‘woe to you,’ indicating rebuke, and it is said in reference to someone who has made a serious mistake. Nawwaas went to Ibn ‘Umar and informed him that his partner had sold him some sick camels without informing him of their flaws prior to the sale. Ibn ‘Umar (may Allah be pleased with him) asked him to take them back, given the circumstances. When Nawwaas went to take them, Ibn ‘Umar (may Allah be pleased with him) said to him, “Leave them there; I am happy with the judgment of Allah's Messenger ﷺ that there is no ‘Adwa (i.e., contagion and transmission of infectious disease without the permission of Allah),” meaning that he (may Allah be pleased with him) did so in compliance with the Prophet’s statement, ‘There is no ‘Adwaa.’ The Arabic word used in the hadeeth (‘Adwaa) means contagion and transmission of infectious disease from one patient to another. The Prophet’s statement means that diseases cannot cause infection by themselves without the permission and decree of Allah, Exalted is He.People of the pre-Islamic era believed that diseases could spread from one person to another without the permission of Allah. The Prophet ﷺ negated that false belief and clarified to them that diseases are mere causes that may only have effects by the decree and permission of Allah, who causes illness (and that contagion is a means through which Allah effects His decrees).
The hadeeth highlights the virtues of Ibn ‘Umar (may Allah be pleased with him), and his (remarkable) compliance with the Prophet’s guidance and judgments, even if it seemed to be harmful.
It is also deduced from the hadeeth that a sale of a defective commodity is valid as long as the buyer is informed of its flaws and gives his consent.
It is also inferred therefrom that a buyer may return a defective commodity (and annul the transaction) if its defect was concealed by the seller.
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2101

Aboo Moosaa (may Allah be pleased with him) narrated:
Allah's Messenger ﷺ said, "The example of a good Companion (who sits with you) in comparison with a bad one, is like that of the musk seller and the blacksmith's bellows (or furnace); from the first you would either buy musk or enjoy its good smell while the bellows would either burn your clothes or your house, or you get a bad nasty smell thereof.".

Commentary :
Keeping the company of righteous people and attending their gatherings is one of the qualities of goodness, and a way to attain happiness in both the worldly life and the Hereafter. Likewise, keeping the company of wicked and evil people isa sign of wickedness and the path to loss and ruin.
In this hadeeth, the Prophet ﷺ gave a good similitude of the two categories of people: a good (righteous) companion and a bad (evil) one, to help us better understand the intended meanings, and urge us to adhere to what is good and avoid what is evil. The first category in the hadeeth is the righteous companion, a pious person who directs his companions to Allah, Exalted is He, and guides them to the sayings and deeds that bring them closer to Him. The Prophet ﷺ likened such a good companion to the musk seller. Keeping his company yields benefits in all cases; you either buy musk and perfume from him or simply enjoy the pleasant smell. Likewise, a good companion may bring you some tangible benefits or you may simplyfind comfort and joy in his company.
The second category is the bad companion, who drives those in his company away from Allah, Exalted is He, and all sayings and acts that draw them closer to Him. In this hadeeth, the Prophet ﷺ likened a bad companion to blacksmith's bellows (or furnace), meaning to a blacksmith. The Arabic word used in the hadeeth ‘Keer’ means a bag-like device made of thick leather (with handles) that is used to blow air onto a fire to keep the flame burning. Such a blacksmith (who blows air onto a fire) will either burn your body or clothes with the sparks, or make you smell an unpleasant odor, causing you distress and inconvenience. Likewise, a bad companion either causes you direct harm by committing sins with him, and accordingly suffering their burning flames, or by witnessing firsthand his ugly and evil deeds and therefore being dispraised for keeping the company of such a wicked person.
The hadeeth urges Muslims to keep the company of righteous and obedient people, and keep away from wicked and ill-mannered ones.
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2103

Narrated Ibn ‘Abbaas (may Allah be pleased with him):
Once the Prophet ﷺ got Hijaamah performed on him and paid that Hijaamah therapist who performed it fees. Had it been unlawful, the Prophet ﷺ would not have paid him..

Commentary :
A Hijaamah therapist is the one who performs Hijaamah (i.e., wet cupping therapy), which is (a form of alternative medicine) used to remove bad blood from the body by making superficial incisions on the skin using surgical scalpels, and removing the bad blood using a funnel-like device or special cups on the skin to create suction.It is used to treat different types of pain.
In this hadeeth, Ibn ‘Abbaas (may Allah be pleased with them) inferred the permissibility of (undertaking) Hijaamah therapy and the lawfulness of its fees from the action of the Prophet ﷺ, because he ﷺ had Hijaamah performed on him and paid thetherapist a fee. Had paying the Hijaamah therapist been impermissible, the Prophet ﷺ would not have had it performed on him nor paid the fee.
The hadeeths about the unlawfulness of the earnings obtained through performing Hijaamah that described such earnings as ‘unlawful’, and indicate their inferiority and urge Muslims to embody noble manners and seek other loftier means of earning a living. It is also possible that the prohibition was prescribed in the early days of Islam and was later abrogated when the Prophet ﷺ paid the Hijjamah therapist the fee.
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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 Jaabir ibn ‘Abdullah (may Allah be pleased with him):
Allah's Messenger ﷺ said, "May Allah's mercy be on him who is lenient in his buying, selling, and in demanding back his money.".

‘Narrated Aa’ishah (may Allah be pleased with her):
When the last ayaat of Soorat Al-Baqarah (chapter no. 2) were revealed, the Prophet ﷺ recited them in the mosque and proclaimed the trade of Khamr (i.e., intoxicants) as unlawful..

Narrated Aboo Hurayrah (may Allah be pleased with him)
I heard Allah's Messenger ﷺ saying, "Swearing oaths (by a seller) may persuade the buyer to purchase the goods but such sale will be deprived of Allah's blessing.".

Narrated Ibn ‘Abbaas (may Allah be pleased with him):
Once the Prophet ﷺ got Hijaamah performed on him and paid that Hijaamah therapist who performed it fees. Had it been unlawful, the Prophet ﷺ would not have paid him..

‘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 Jaabir ibn ‘Abdullah (may Allah be pleased with him): Allah's Messenger ﷺ said, "May Allah's mercy be on him who is lenient in his buying, selling, and in demanding back his money.".

‘Narrated Aa’ishah (may Allah be pleased with her): When the last ayaat of Soorat Al-Baqarah (chapter no. 2) were revealed, the Prophet ﷺ recited them in the mosque and proclaimed the trade of Khamr (i.e., intoxicants) as unlawful..

Narrated Aboo Hurayrah (may Allah be pleased with him) I heard Allah's Messenger ﷺ saying, "Swearing oaths (by a seller) may persuade the buyer to purchase the goods but such sale will be deprived of Allah's blessing.".

Narrated Ibn ‘Abbaas (may Allah be pleased with him): Once the Prophet ﷺ got Hijaamah performed on him and paid that Hijaamah therapist who performed it fees. Had it been unlawful, the Prophet ﷺ would not have paid him..

‘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 Jaabir ibn ‘Abdullah (may Allah be pleased with him):
Allah's Messenger ﷺ said, "May Allah's mercy be on him who is lenient in his buying, selling, and in demanding back his money.".

‘Narrated Aa’ishah (may Allah be pleased with her):
When the last ayaat of Soorat Al-Baqarah (chapter no. 2) were revealed, the Prophet ﷺ recited them in the mosque and proclaimed the trade of Khamr (i.e., intoxicants) as unlawful..

Narrated Aboo Hurayrah (may Allah be pleased with him)
I heard Allah's Messenger ﷺ saying, "Swearing oaths (by a seller) may persuade the buyer to purchase the goods but such sale will be deprived of Allah's blessing.".

Narrated Ibn ‘Abbaas (may Allah be pleased with him):
Once the Prophet ﷺ got Hijaamah performed on him and paid that Hijaamah therapist who performed it fees. Had it been unlawful, the Prophet ﷺ would not have paid him..