| 2 Hadiths


Hadith
2780
Ibn ‘Abbaas (may Allah be pleased with them) said, "A man from the tribe of Banee Sahm went out in the company of Tameem Al-Daaree and ‘Adiyy ibn Baddaa’. The man from Banee Sahm died in a land where there were no Muslims. When Tameem and ‘Adiyy returned conveying the property of the deceased, they claimed that they had lost a silver bowl with gold engraving. Allah's Messenger ﷺ made them take an oath (to confirm their claim), and then the bowl was found in Makkah with some people who claimed that they had bought it from Tameem and ‘Adiyy! Then two witnesses from the relatives of the deceased got up and swore that their testimony was more valid and truer than that of ‘Adiyy and Tameem, and that the bowl belonged to their deceased fellow. So, this ayah was revealed in connection with this case. Allah, Exalted is He, Says (what means): {O you who have believed, testimony [should be taken] among you when death approaches one of you at the time of bequest - [that of] two just men from among you …} [Quran 5:106]
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Commentary :
Honesty is one of the becoming attributes of a Muslim, and Islam urges Muslims to choose trusted and pious travel companions, to be of real help to them.
In this hadeeth, ‘AbdullahNarrated Ibn ‘Abbaas (may Allah be pleased with him) that a Muslim man, who was said to be named Buzayl, from the tribe of Banee Sahm, from Quraysh, was travelling in the company of Tameem Al-Daaree, who was still Christian at that time, and ‘Adiyy ibn Baddaa’, who was also a Christian and died as such. The man from Banee Sahm died in a land where there were no Muslims, and he had written his Wasiyyah (i.e., last will and testament) that was kept in his luggage.He asked them to deliver his property to his family. When Tameem and ‘Adiyy returned conveying the luggage and property of the deceased man to his family, they found the Wasiyyah and discovered that a silver bowl or cup with gold engraving was missing from his belongings. They reported the incident to the Prophet ﷺ and sought his judgment. He made them (i.e., ‘Adiyy and Tameem) take an oath to confirm their claim that they had lost that bowl. It seems that their oath was false, because the bowl was later found in Makkah with some people who claimed that they had bought it from Tameem Al-Daaree and ‘Adiyy ibn Baddaa’! Then two witnesses from the relatives of the deceased, i.e., ‘Amr ibn Al-‘Aas and Al-Muttalib ibn Abee Wadaa‘ah (may Allah be pleased with them) who belonged to the tribe of Sahm, got up and swore that this bowl belonged to their late relative Buzayl, and that their testimony was more valid and truer than that of ‘Adiyy and Tameem. On this occasion, the ayah about the writing of Wasiyyah and having witnesses attesting to it was revealed. Allah, Exalted is He, Says (what means): {O you who have believed, testimony [should be taken] among you when death approaches one of you at the time of bequest - [that of] two just men from among you …} [Quran 5:106].
Thisayah urges the testator to have two trustworthy witnesses attesting to his Wasiyyah, especially if there are signs of approaching death, such as illness or old age. Allah, Exalted is He, Says (what means): {… or two others from outside}, meaning from other tribes because one would usually seek witnesses from his own relatives and tribe members, and he may also seek non-Muslim witnesses when needed, when there are no Muslim witnesses available. The ayah goes on: {… if you are traveling through the land and the disaster of death should strike you. Detain them after the prayer and let them both swear by Allah if you doubt [their testimony, saying], "We will not exchange our oath for a price, even if he should be a near relative, and we will not withhold the testimony of Allah. Indeed, we would then be of the sinful."} This means that these two witnesses must honor the trust and honestly give whatever the deceased entrusted to them to the beneficiaries of the Wasiyyah and must not withhold anything, {But if it is found that those two were guilty of perjury,} meaning if there are proofs indicating their lying and dishonesty, {let two others stand in their place [who are] foremost [in claim] from those who have a lawful right. And let them swear by Allah, "Our testimony is truer than their testimony, and we have not transgressed. Indeed, we would then be of the wrongdoers."} [Quran 5:106-107]. This means that the two other witnesses, from the deceased’s closest relatives, must testify to the fact that the other witnesses were lying, and must take an oath that theirtestimony is truer than theirs. Accordingly, they would be declared legally entitled to the disputed property..

2781
Jaabir ibn ‘Abdullah Al-Ansaaree (may Allah be pleased with them) narrated:
My father was martyred on the day (of the Battle) of Uhud and left six daughters and some debts to be paid. When the time of plucking the date-fruits was due, I went to Allah's Messengerﷺ and said, "O Allah's Messenger ﷺ, you know that my father was martyred on Uhud and owed much debt, and I wish that the creditors would see you." The Prophet ﷺsaid, "Go and collect the various kinds of dates and place them separately in heaps."' I did accordingly and called him. On seeing him, the creditors started claiming their rights pressingly at that time. When the Prophet ﷺ, saw how they behaved, he ﷺ went round the biggest heap for three times and sat over it and said, "Call your companions (i.e., the creditors)." Then he ﷺ kept on measuring and giving them, till Allah, Exalted is He, cleared all my father's debts. By Allah, it would have pleased me that Allah, Exalted is He, would clear the debts of my father even though I had not taken a single date to my sisters. But by Allah, all the heaps were complete, (as they were) and I looked at the heap where Allah's Messengerﷺ was sitting and noticed as if not a single date had been taken thereof!
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Commentary :
Incurring debts is a serious matter given its gravity; it is incumbent on debtors to repay their debts. If a debtor dies before the repayment, his guardian and heirs are required to pay off his debts from his estate.
In this hadeeth, Jaabir ibn ‘Abdullah Al-Ansaaree (may Allah be pleased with them) narrated that his father ‘Abdullah ibn Haraam (may Allah be pleased with him) was martyredat the Battle of Uhud, in 3 A.H., and left six young daughters and some debts to be paid. Jaabir (may Allah be pleased with him) promised the repayment of these debts when the date-fruits should be picked. When the time of harvesting dates was due, he (may Allah be pleased with him) went to Allah's Messengerﷺ and asked him to be present when the creditors, who were Jews, should claim their debts, in the hope they would see him and write off part of the debt for his sake. Another version of the hadeeth recorded in Saheeh Al-Bukhaaree stated that the Prophet ﷺ asked the creditors to reduce the debts, but they refused. Thereupon, the Prophet ﷺsaid to him, "Go and collect the various kinds of dates and place them separately in heaps,” meaning arrange each kind in a separate heap. Jaabir (may Allah be pleased with him) did as commanded and called the Prophet ﷺ. On seeing him, the creditors started claiming their rights pressingly. When the Prophet ﷺ saw how they behaved, he ﷺ went round the biggest heap three times and sat over it, to be blessed, and said, "Call your companions (i.e., the creditors).” Jaabir (may Allah be pleased with him) called for the creditors and the Prophet ﷺ kept on measuring and giving them from the very heap over which he ﷺ was sitting, till Allah, Exalted is He, cleared all his father's debts. Jaabir (may Allah be pleased with him) stated that he would have been pleased that Allah, Exalted is He, cleared the debts of his late father, even if he could not take a single date to his sisters. However, the dates were blessed by the Prophet ﷺ, and all the heaps were complete, (as if they were untouched). Even after repaying all the creditors, the heap remained the same,as if not a single date had been taken!
The hadeeth highlights a sign of hisﷺ prophethood.
It urges the repayment of debts owed by the deceased.
It is also deduced from it that the unpaid debts owed by one’s dead parents must be repaid by their children. .

2785
Narrated Aboo Hurayrah (may Allah be pleased with him)
A man came to Allah's Messengerﷺ and said, "Instruct me as to such a deed that equals Jihaad (in reward)." He ﷺ replied, "I do not find such deed!" Then he ﷺ added, "Can you, while the Mujaahid (i.e., a Muslim fighter partaking in Jihaad) is on the battlefield, enter your mosque to perform prayers unceasingly and fast without breaking your fast?" The man said, "But who can do that?" Aboo Hurayrah (may Allah be pleased with him) added, "A Mujaahid is rewarded even for the footsteps of his horse while it wanders about (for grazing) tied in a long rope."
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Commentary :
Jihaad is the most rewardable good deed in Islam; it is the pinnacle of Islam, by means of which Allah, Exalted is He, honors Muslims, and empowers the monotheists on earth.
In this hadeeth, It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that a man went to Allah's Messengerﷺ and asked him about a good deed that was equal to Jihaad in terms of reward and status in the Sight of Allah. The Prophet ﷺ replied, "I do not find such a deed!" This means that there is no better or more rewardable good deed than Jihaad. Afterward, he ﷺ asked him, "Can you, while the Mujaahid (i.e., a Muslim fighter partaking in Jihaad) is on the battlefield, enter your mosque to perform prayers unceasingly and fast without breaking your fast?" The man inquired, "But who can do that?" There is no doubt that none can endure exerting such enormous effort!
Aboo Hurayrah (may Allah be pleased with him) added, underlining the great merits and rewards of Jihaad, "A Mujaahid is rewarded even for the footsteps of his horse while it wanders about (for grazing) tied to a long rope,” meaning that he earns reward in all situations; whenever he eats, sleeps, sells, and buys what he needs – equal to the reward of the one who unceasingly observes fasting, performs prayer, and recites the Book of Allah (unfailingly), and few people are able to do so!
The hadeeth highlights the virtues of Jihaad in the cause of Allah, Exalted is He, and urges Muslims to partake in it..

2786
Aboo Sa’eed Al-Khudree (may Allah be pleased with him) narrated:
Somebody asked, "O Allah's Messenger ﷺ! Who is the best among all people?" He ﷺ replied, "A believer who strives his utmost in Allah's Cause with his life and property." They asked, "Who is next?" He ﷺ replied, "A believer who stays in one of the mountain paths worshipping Allah, Exalted is He, and leaving people safe from his mischief.".

Commentary :
Interacting and mixing with people entails that one should be careful and cautious, lest he should fall into what Allah, Exalted is He, has forbidden. As for the one who cannot do so regarding his interactions with others, solitude is better for him.
Aboo Sa’eed Al-Khudree(may Allah be pleased with him) narrated that a man asked the Prophet ﷺ about the best among all people in terms of reward and status in the Sight of Allah, Exalted is He, He ﷺ replied, "A believer who strives his utmost in Allah's Cause with his life and property,” meaning that he was martyred, and the reference to spending his property means that he spends on his needs or on those partaking in Jihaad. It is noteworthy that the hadeeth does not mean that such person is the best and most virtuous among all people in general, because this description fits those who attain the ranks of the steadfast affirmers of truth, ensure that people should follow the laws of Allah, Exalted is He, and the Sunnah of His Prophet ﷺ, guide them to perform good deeds, and help them with regard to their religious or worldly affairs. However, the Prophet ﷺ meant that such a person was the best among lay Muslims in general, because there may be some devout Muslims who are endowed with (greater shares of) righteousness, knowledge, virtue, and adherence to the Sunnah, who may be better than such person.
People asked, "Who is next?" The Prophet ﷺ replied, "A believer who stays in one of the mountain paths worshipping Allah, Exalted is He, and leaving people safe from his mischief." The hadeeth means that such a believer stays in isolation without quarrelling and disputing with others regarding anything, and this takes place in a time of Fitnah (i.e., dissension and civil strife) or for someone who cannot endure people's harm.
His saying ‘in one of the mountain paths,’ is intended as a mere example since such mountain paths are often deserted and therefore would be perfect places of retreat, yet any distant place away from people fits the profile and the hadeeth applies to it.
The hadeeth underlines that the becoming etiquette of the one who seeks solitude entails that he should aim to keep his evil and harm away from Muslims, not to escape theirs, even though it is also entailed, and this aims to discipline his ‘self’ (i.e., humble himself) so that he does not see himself as superior to others, in compliance with the command of Allah, Exalted is He, to display humbleness.
It is also inferred from the hadeeth that good deeds vary in terms of virtue and reward..

2787
Narrated Aboo Hurayrah (may Allah be pleased with him)
I heard Allah's Messengerﷺ saying, "The example of a Mujaahid in Allah's Cause (i.e., a Muslim fighter partaking in Jihaad) - and Allah knows better who sincerely strives in His Cause - is like a person who fasts and prays unceasingly. Allah, Exalted is He, guarantees that He will admit the Mujaahid in His Cause into Paradise if he is killed, otherwise He will return him to his home safely with rewards and spoils of war."
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Commentary :
Ikhlaas (i.e., sincere devotion of one’s worship exclusively to Allah, Exalted is He) is one of the conditions for the acceptance of worshipful acts and good deeds. In fact, a worshipful or good act may incur destruction upon the doer if he does not sincerely devote it exclusively to Allah, Exalted is He. Conayahly, it could be a reason for attaining reward and bliss (in the Hereafter) if he sincerely devotes it exclusively to Him.
In this hadeeth, the Prophet ﷺ stated the divine promise for a Mujaahid who participates in Jihaad in the cause of Allah, Exalted is He, when he sincerely devotes his deed to Him alone. He ﷺ said: “… and Allah knows better who sincerely strives in His Cause,” meaning that Allah, Exalted is He, knows best people’s intentions and knows those who partake in Jihaad with the intention of upholding the truth and raising the Words of Allah (i.e., His Religion) and those who merely seek worldly gains, fame, and to be labeled “heroes.” Whoever participates in Jihaad sincerely for the sake of Allah, Exalted is He, devoting his intention exclusively to Him, earns the reward of a person who observes obligatory fasting at daytime and also devotes his nights to worship while displaying humbleness and sincerity to Him. This worshipper earns the rewards of both worshipful acts by the grace of Allah, Exalted is He. He ﷺ likened such person to a fasting person because the latter abstains from eating and drinking and sexual activity, and similarly a Mujaahid refrains from carrying out his everyday activities and devotes himself entirely to Jihaad. Moreover, a person who observes fasting and prays at night is devoting his day and night to worship unceasingly, and similarly a Mujaahid earns unceasing rewards for all his time devoted to Jihaad.
Then the Prophet ﷺ stated that Allah, Exalted is He, guarantees that He will grant a Mujaahid in His cause one of two great rewards: martyrdom and entering Paradise, or returning him to his home safely with the rewards of partaking in Jihaad, whether without the spoils of war, with both the reward and the spoils of war.
The hadeeth highlights the grace of Allah, Exalted is He, bestowed upon the Mujaahid.
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2790
Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, "Whoever believes in Allah, Exalted is He, and His Messenger, establishes prayer perfectly, and fasts the month of Ramadan, will rightfully be granted Paradise by Allah, no matter whether he fights in Allah's Cause or remains in the land where he is born." People said, "O Allah's Messengerﷺ! Shall we acquaint people with such good news?" He ﷺ said, "Paradise has one-hundred ranks which Allah has reserved for the Mujaahideen (pl. Mujaahid) who fight in His Cause, and the distance between each of two ranks is like the distance between the Heaven and the Earth. So, when you ask Allah (for something), ask for Al-Firdaws which is the best and highest part of Paradise." (The sub-narrator added, "I think the Prophet ﷺ also said, 'Above it (i.e., Al-Firdaws) is the Throne of The Especially Merciful (i.e., Allah), and from it originate the rivers of Paradise.")
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Commentary :
The sincere good deeds that are devoted exclusively to Allah, Exalted is He, are a reason for winning the Pleasure of Allah, Exalted is He. Prayer, fasting and Jihaad are examples of the good deeds that help the doer ascend to higher ranks of righteousness in the sight of Allah and enter Paradise.
In this hadeeth, the Prophet ﷺ underlines that whoever believes in Allah, Exalted is He, and does not associate partners with Him, sincerely believes in His Messenger ﷺ as the last Messenger of Allah for humanity, establishes the five obligatory prayers (i.e., Fajr, Duhr, Asr, Maghrib, and ‘Ishaa’), by fulfilling their conditions and pillars as due, and fasts the month of Ramadan, out of sincerity of faith and in the hope of earning reward, will rightfully be granted Paradise by the grace and mercy of Allah, Exalted is He, no matter whether he was able to partake in Jihaad and fight in Allah's Cause or remained in the land where he is born and did not participate in Jihaad. This is because each Muslim shall be rewarded according to his or her abundant or few good deeds.People vary in terms of their good deeds in the worldly life and their ranks in Paradise shall vary accordingly.
The Prophet ﷺ did not make mention of Zakaah and Hajj in this hadeeth and it was said that it is because the hadeeth was not intended to list the pillars of Islam. Therefore, he ﷺ made mention of these worshipful acts because they are the more common for most people. Zakaah is not due except on a wealthy person when certain conditions are met, and similarly, Hajj is only obligatory on whoever is able to perform it, and is required once in a lifetime.
When the Prophet ﷺ said so, people said, "O Allah's Messengerﷺ! Shall we acquaint people with such good news?" They wanted to bear such glad tidings to others. It was narrated on the authority of Mu‘aadh ibn Jabal (may Allah be pleased with him) that he said: "Should I not inform the people of this?" The Messenger of Allah ﷺ said, “Leave people to perform good deeds.” [Al-Tirmithee]. It means, ‘Do not inform people of what I have said about the fact that those who believe in Allah, Exalted is He, and carry out the obligatory worshipful acts would enter Paradise lest this should drive them to stop performing any extra good deeds and miss out on attaining higher ranks earned by those who partake in Jihaad.’
The Prophet ﷺ stated the one who believes in Allah, Exalted is He, and His Messengerﷺ, establishes the prayer, and fasts Ramadan shall earn such reward whether he participates in Jihaad and fights in Allah's Cause or remains in the land where he is born, meaning does not partake in Jihaad. However, he ﷺ further explained it by his following statement, reading: "Paradise has one-hundred ranks which Allah has reserved for the Mujaahideen (pl. Mujaahid) who fight in His Cause…” Such a statement explained that the situation of the two people (i.e., the one who partakes in Jihaad and the one who does not) is not the same in all regards, but it rather means that the performance of the previously-mentioned deeds is the condition for entering Paradise rather than attaining equal ranks therein; there are various ranks and levels in Paradise (attained by performing other worshipful acts). He ﷺ informed them of the ranks designated for those who partake in Jihaad, and the distance between each of two ranks is like the distance between Heaven and Earth, to urge Muslims to participate in Jihaad, fight against the disbelievers, and support Islam. There are numerous ranks in Paradise whose exact number was not reported in Laws of Islam texts, and one hundred of such ranks are designated for those who partake in Jihaad. Afterward, he ﷺ said: “So, when you ask Allah (for something), ask for Al-Firdaws which is the best and highest part of Paradise." In the Arabic language, the term Firdaws means a grove where there are trees, flowers, and plants. The Arabic term used by the Prophet ﷺ to describe its location is Awsat, lit., the middle part, and it means the best and highest (rank of Paradise). This is similar to the ayah that reads (what means): {And thus we have made you a midmost (i.e., the most just and moderate) community,} [Quran 2:143].The Arabic word used in the ayah is Wasataa, meaning the most just and moderate. It was also said that Wasataa here means the most vast and highest part of Paradise. The Prophet ﷺ added: 'Above it (i.e., Al-Firdaws) is the Throne of The Especially Merciful (i.e., Allah),’ meaning that its ceiling is the Throne of Allah, Exalted is He, which is higher than all the ranks of Paradise. It is the greatest, highest, and best of all Allah’s Creation.
The rivers of Paradise originate from Al-Firdaws, and they were referred to in the ayah that reads (what means): {… wherein are rivers of water unaltered, rivers of milk the taste of which never changes, rivers of wine delicious to those who drink, and rivers of purified honey.} [Quran 47:15].

The hadeeth urges Muslims to perform the obligatory acts of worship prescribed by Allah, Exalted is He.
It also urges Muslims to partake in Jihaad and fight in Allah’s Cause to support His religion.It is deduced from the hadeeth that Al-Firdaws is the highest garden in Paradise.

It also comforts those who miss out on partaking in Jihaad, to learn that they may not miss out on a great reward. Rather, if they believe in Allah, Exalted is He, and His Messenger ﷺ and perform the obligatory worshipful acts, they will earn Paradise, even if they shall attain lower ranks therein than those allocated for the ones who partake in Jihaad.
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2795
Narrated Anas ibn Maalik(may Allah be pleased with him): The Prophetﷺsaid, "Nobody who dies and finds good from Allah (in the Hereafter) would wish to come back to this world even if he were given the whole world and whatever is in it, except the martyr who, on seeing the superiority of martyrdom, would like to come back to the world and get killed again (in Allah's Cause)."
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Commentary : Allah has promised a great reward for those who die in His way. Allah, Most High, says: { Indeed, Allah has purchased from the believers their lives and their properties [in exchange] for that they will have Paradise. They fight in the cause of Allah, so they kill and are killed.} [Quran 9:111].

In this hadeeth, the Prophet ﷺinforms us that nobodywho dies and finds good from Allah after departing this life would like to come back to this world, even if he were given the whole world and whatever is in it, except the martyr.On seeing the superiority of martyrdom and its great reward, he would like to come back to the world and get killed again, to attain and enjoy more of Allah's favours. Even the pious, whose good deeds were of all kinds except martyrdom,would not like to return to this life.

It is said that the reason those who die in the way of Allah are described as Shaheed in Arabic is because the word entails the meaning of witnessing i.e., their souls witness the land of peace as opposed to the souls of others who are only able to witness it on the Day of Judgment. One view suggests that the word entails that Allah, Most High, and His angels (peace be upon them) witness that they are from the dwellers of Paradise. Others said it means that upon the departure of his soul, the martyr witnesses what Allah has prepared for him from reward and honour.

This hadeeth highlights the high status of martyrs,and the significant reward that Allah has made for them, and it encourages us to fight for the cause of Allah and in His way..

2798
Narrated Anas ibn Maalik:(may Allah be pleased with him)The Prophetﷺdelivered a sermon and said, "Zayd took the flag and was martyred, and then Ja'far took the flag and was martyred, and then `Abdullah ibn Rawaahah took the flag and was martyred too, and then Khaalid ibn Al-Waleed took the flag though he was not appointed as a commander and Allah made him victorious." The Prophetﷺfurther added, "It would not please us to have them with us"and in another narration: "theProphetﷺsaid while shedding tears, 'It would not please them to be with us.'"
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Commentary : Allah prepared for martyrs the highest ranks in Paradise and a great reward that is beyond imagination.This superior status made the Companions (may Allah be pleased with them) so keen on having this honour and dying in the cause of Allah, and many of them attained this honour and died in the way of Allah on battlefields.

In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that while the Prophetﷺwas delivering a sermon, Allah revealed to him that the three commanders of the Muslim army had beenmartyred. This was in the battle of Mu'tah, which is situated in al-Balqaa' in the south of Jordan and occurred in the 8th year of Hijrah. The battle was between the Muslims and the Romans. Upon receiving the revelation, the Prophet ﷺ shared from his noble pulpit the news with his Companions in al-Madeenah. The first one who was martyred was Zayd in Haarithah (may Allah be pleased with him), the commander and flag bearer of the army. After his martyrdom, Ja'far ibn Abee Taalib (may Allah be pleased with him), the paternal cousin of the Prophet ﷺ, took the flag and was martyred, and then `Abdullah ibn Rawaahah(may Allah be pleased with him) took the flag and was martyred too. The Prophet ﷺ delivered the news ashis eyes shed tears out of his grief over them. Then, he ﷺ remarked: "It would not please us to have them with us" i.e., the great honour and high ranks those martyrs receive is much better for them than being with us in this life. According to the other version of the hadeeth, it reads: "It would not please them to be with us" i.e., after seeing all the honour and rewards preparedfor them, they no longer desire this worldly life except for the purpose of fighting again in the way of Allah to attain the honour of martyrdom repeatedly.

The three martyred Companions mentioned in the hadeeth were appointed by the Prophet ﷺ as general commanders of the Muslim army. After they all died in the battle, Khaalid ibn Al-Waleed(may Allah be pleased with him)took the flag, though he was not appointed by the Prophet ﷺ as a commander, and Allah made him victorious. He took the initiative after seeing that taking the leadership would serve the best interest of the Muslims. The victory mentioned in the hadeeth refers to the success of his military tactics when he ordered the army to leave their positions and retreat to save the strength and supplies of the Muslims. This was because the number of the Romans and their allies who fought was two hundred thousand; 100,000 from the Romans and 100,000 from the Christians of the Levant, while the number of the Muslims was only three thousand. In response to the tactic of Khaalid (may Allah be pleased with him), the Romans retreated too despite their large number and advantage of arms and troops.But they had no choice because of the fierceness of the battle and the large number of casualties in their army. It is reported on the authority of Khaalid (may Allah be pleased with him) that he said: "Nine swords were broken in my hand on the Day of Mu'tah, and nothing was left in my hand except a Yemenite sword." [Saheeh al-Bukhaaree]. The Prophet ﷺ considered this a victory for the Muslims.

From the benefits that can be concluded from this hadeeth is learning that being compassionate and merciful is a praiseworthy quality, and that one should take the initiative to help, support, and benefit the Muslims, whenever he is able to and sees that it will serve their best interests.

This hadeeth highlights the virtue and merit of Khaalid ibn al-Waleed (may Allah be pleased with him),and it shows that it is permissible to shedtears for the deceased. It also offers one of the miracles of the Prophet ﷺ..

2801
Narrated Anas (may Allah be pleased with him): The Prophet ﷺ sent seventy men from the tribe of Banee Saleem to the tribe of Banee‘Aamir. When they reached there, my maternal uncle said to them, "I will go ahead of you, and if they allow me to convey the message of Allah's Messenger ﷺ (it will be all right); otherwise, you will remain close to me." So, he went ahead of them, and the pagans granted him security but while he was reporting the message of the Prophet ﷺ , they beckoned to one of their men who stabbed him to death. My maternal uncle said, "Allah is Greater! By the Lord of the Ka`bah, I am successful." After that they attached the rest of the party and killed them all except a lame man who went up to the top of the mountain. (Hammam, a sub-narrator said, "I think another man was saved along with him)." Angel Gabriel informed the Prophet ﷺ that they (i.e., the martyrs) met their Lord, and He was pleased with them and made them pleased. We used to recite, {Inform our people that we have met our Lord, He is pleased with us, and He has made us pleased.}Afterwards, this ayah was abrogated. The Prophet ﷺ invoked Allah for forty days to curse the murderers from the tribes of Ra’l, Thakwaan, Banee Lihyaan and Banee‘Usaiyyah who disobeyed Allah and his Messenger..

Commentary :  The Reciters were among the best of people during the lifetime of the Prophet ﷺ; they used to learn and teach the Quran and help the Muslims whenever they werein need.

In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that the Messenger of Allah ﷺ dispatched 70 men from the Reciters to the tribe of Banee' Aamir ibn Sa'sa'ah, who were based in Najd, to invite them to Islam.

 The seventy men that the Prophet ﷺ dispatched are mentioned in this narration to be from the tribe of Banee Saleem, which is wrong. The correct narration, as recorded in Saheeh al-Bukhaaree and Saheeh Muslim, states that they were from the Ansaar, and headed by Haraam ibn Milhaan, the maternal uncle of Anas ibn Maalik (may Allah be pleased with them). When they reached there, Haraam said to his group, "I will go ahead of you, and if they allow me to convey the message of Allah's Messenger ﷺ (it will be all right); otherwise, you will remain close to me." After he approached the tribe of Banee ‘Aamir, they assured him of safety and so he started to convey the message of Islam to them. However, they beckoned to one of their men who stabbed him with his spear to death. Thereupon, Haraam exclaimed in excitement for attaining martyrdom: “Allah is the Greatest! By the Lord of the Ka’bah, I have succeeded.”

Anas (may Allah be pleased with him) then mentioned that after killing his maternal uncle, they pusued the others, killing the 70 companions except a lame man, named Ka’b ibn Zayd al-Ansaaree, who climbed a mountain and managed to escape to safety. The sub-narrator mentioned that there was another man who managed to escape, and it was said that he was ‘Amr ibn Umayyah al-Damree. Angel Gabriel reported the incident to the Prophet ﷺ and informed him that they met their Lord, and He was pleased with them and made them pleased. Anas (may Allah be pleased with him) goes on to say: “We used to recite, {Inform our people that we have met our Lord, He is pleased with us, and He has made us pleased.}, but it was then abrogated and cancelled.” This incident made the Prophet ﷺ fall into great grief and angered him; thus, he ﷺ invoked Allah against the tribes of Ra’l, Thakwaan, Banee Lihyaan and Banee ‘Usaiyyah – who disobeyed Allah and His Messenger ﷺand killed his noble Companions - for forty consecutive days in the Fajr prayer, as reported in Saheeh al-Bukhaaree and Saheeh Muslim.

It is reported on the authority of Ibn ‘Abbaas (may Allah be pleased with him) that the Messenger of Allah ﷺ recited Qunoot daily for a monthat the Thuhr, ‘Asr, Maghrib, ‘Ishaa and Fajr prayers. Heﷺ wouldinvoke Allah against the clans of Ra’l, Thakwaan, Banee Lihyaan and Banee ‘Usaiyyah, and those who were standing behind him would say: "Allah listens to him who praises Him” in the last unit of the prayer, and then say: “Amen.” [Sunan Aboo Dawood]. After the revelation of the ayah: {Not for you, [O Muḥammad, but for Allah], is the decision whether He should [cut them down] or forgive them or punish them, for indeed, they are wrongdoers.} [Quran 3:128], the Prophet ﷺ refrained from invoking Allah against them, as reported in Saheeh al-Bukhaaree and Saheeh Muslim.

From the benefits that can be concluded from this hadeeth is that it is permissible to invoke Allah against oppressors, traitors, and those who harm the Muslims.

The hadeeth shows that complete submission to Allah and His Messenger ﷺ causes us to attain Allah’s pleasure and safety from His punishment.

It shows that Qunoot is to be recited in times of affliction and hardship.

It shows the eagerness of the Companions to attain martyrdom, and their happiness at attaining it.

It serves as evidence that the people of the truth may suffer harm from those who are upon falsehood, and that does not indicate that the people of the truth are wrong. Rather, it serves as a grace for them and as a tribulation for the people of falsehood..

2802
Narrated Jundab ibn Sufyaan (may Allah be pleased with him):In one of the Battles a finger of Allah's Messengerﷺ(got wounded and) bled. Heﷺ said, "You are just a finger that bled, and what you got is in Allah's Cause."
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Commentary :  Allah, Exalted is He, guaranteed Paradise for His believing servants who sacrifice their lives and wealth for His sake. Allah, Most High, says: {Indeed, Allah has purchased from the believers their lives and their properties [in exchange] for that they will have Paradise. They fight in the cause of Allah, so they kill and are killed.} [Quran 9:111].

In this hadeeth, Jundub ibn Sufyaan (may Allah be pleased with him) reports that the finger of the Messenger of Allah ﷺ was wounded in one battle – it is said that it was the battle of Uhud – so he ﷺ addressed his finger by saying“You are just a finger that bled, and what you got is in Allah's Cause” i.e., take it easy, for you have not been wounded in vain, for you have been injured and bled only in the cause of Allah and His pleasure. It is said that lines that the Prophet ﷺ uttered are not considered poetry and that it is natural rhyming that comes unintentionally. Allah, Most High, said: {We have not taught him poetry nor is it befitting him} [Quran 36:69]. Others suggested that it is a couplet from the poetry of ‘Abdullah ibn Rawaahah (may Allah be pleased with him) that the Prophet ﷺ quoted,as he found it to fit the situation.

From the benefits that can be concluded from the hadeeth is learning that Prophets can suffer harm sometimes to increase their reward;indeed,they are the highest rank of people in enduring trials and hardships. .

2805
Narrated Anas(may Allah be pleased with him): My paternal uncle Anas ibn An-Nadr was absent from the Battle of Badr. He said, "O Allah's Messengerﷺ! I was absent from the first battle you fought against the pagans. (By Allah) if Allah gives me a chance to fight the pagans, no doubt. Allah will see how (bravely) I will fight." On the day of Uhud when the Muslims turned their backs and fled, he said, "O Allah! I apologize to You for what these (i.e., his companions) have done, and I denounce what these (i.e., the pagans) have done." Then he advanced and Sa`d ibn Mu’aath met him. He said "O Sa`d ibn Mu’aath ! By the Lord of An-Nadr, it is Paradise! I am smelling its aroma coming from before (the mountain of) Uhud," Later on Sa`d said, "O Allah's Messenger! I cannot achieve or do what he (i.e., Anas ibn An-Nadr) did. We found more than eighty wounds by swords and arrows on his body. We found him dead, and his body was mutilated so badly that none except his sister could recognize him by his fingers." We used to think that the following ayah was revealed concerning him and other men of his sort: {Among the believers are men who have been true to their covenant with Allah..........} (Quran 33.23) His sister Al-Rubay' broke a front tooth of a woman and Allah's Messengerﷺordered for retaliation. On that Anas (ibn An-Nadr) said, "O Allah's Messengerﷺ! By Him Who has sent you with the Truth, her tooth shall not be broken." Then the opponents of Anas's sister accepted the compensation and gave up the claim of retaliation. So, Allah's Messengerﷺsaid, "There are some people amongst Allah's servants whose oaths are fulfilled by Allah when they take them."
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Commentary : The Companions (may Allah be pleased with them) exerted all their efforts and set the best examples of sacrifice and sincerity to raise the Word of Allah and support His religion.Anas ibn al-Nadr (may Allah be pleased with him) is a Companion whoset a remarkable example of sincerity, truthfulness, commitment, and sacrifice for raising the word of Allah, Exalted is He.

In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that his paternal uncle, Anas ibn al-Nadr (may Allah be pleased with him) did not witness the battle of Badr, which occurred during the month of Ramadan in the 2nd year of Hijrah. This is because the Prophet ﷺ did not announce general mobilization,since  the original mission of the Prophet ﷺ and his expedition was to raid the trade caravan of Aboo Sufyaan, but a change of plan happened, and Allah willed that fighting to take place, to grant the Muslims their first victory. In the month of Shawaaal in the third year of Hijrah, the drums of war started to beat again when Quraysh prepared a large army to fight the Muslims. Anas ibn al-Nadr seized the opportunity and asked the Prophet ﷺ to allow him to participate in the battle,as he had missed the first battle, promising Allah that his actions would speak louder on the battlefield.

The battle of Uhud witnessed a dramatic change after the Muslim archers did not follow the strict orders of the Prophet ﷺthat they should remain stationed in their positions on the mountain of Uhud until further orders.After the Muslims defeated Quraysh in the beginning, those archers left their positions thinking the battle was over and because they wanted to collect the spoils of war. However, Anas ibn al-Nadr denounced their actions and declared himself innocent from that disobedience of the order of the Prophet ﷺ.Hedetached himself completely from the actions of pagans against the Muslims and the Prophet ﷺ in particular. As he (may Allah be pleased with him) advanced to fight the disbelievers of Quraish, Sa’d ibn Mu’aath (may Allah be pleased with him) met him on his way, so he said to Sa’d: “O Sa’d ibn Mu’aath, it is Paradise!” i.e., I want Paradise as it is my aim. Then, he swore by Allah by saying “By the Lord of [my father] al-Nadr,I can smell the scent of Paradise at the mountain of Uhud,” which could be theactual scent of Paradise or a sweet scent that made him think of the scent of Paradise. After seeing his actions, bravery, and achievements on the battlefield, Sa’d ibn Mu’aath (may Allah be pleased with him) stated: “O Messenger of Allah! I cannot achieve or do what he (i.e., Anas ibn al-Nadr) did.”

Anas ibn Maalik (may Allah be pleased with him) remarked that they found more than eighty wounds by swords, spears, and arrows on his body. Also,the pagans mutilated his dead body so badly that none except his sister – al-Rubay’ bint al-Nadr - could recognize him, by the tip of his finger. Then, Anas (may Allah be pleased with him) remarked that the Muslims believed the ayah: {Among the believers are men who have been true to their covenant with Allah...} (Quran 33.23) was revealed about Sa’d ibn al-Nadr and his like.

This hadeeth highlights the virtue and merit of Sa’d ibn al-Nadr (may Allah be pleased with him), and the virtue ofcommitment and devotion to fulfill one’s promise to Allah, regardless of the hardship one may experience. It shows that the order not to put one’s life in danger does not apply to the case of fighting in the way of Allah to attain martyrdom.

Anas ibn Maalik (may Allah be pleased with him)wenton to add that once, the sister of Anas ibn al-Nadr broke the front tooth of another woman, so the issue was raised to the Prophet ﷺ and heﷺ ordered for retaliation i.e., her front tooth be broken just like she broke the front tooth of the woman, as Allah, Most High, said: {and for wounds equal retaliation.} [Quran 5:45]. On that Anas (ibn An-Nadr) said, "O Allah's Messenger ﷺ! By Him Who has sent you with the Truth, her tooth shall not be broken." i.e., he said it out of his hope that Allah would soften the heart of the woman to forgive her and drop the case for the sake of Allah. It is also possible that he (may Allah be pleased with him) did not know at that time about the option either to accept equal retaliation or offer compensation. The outcome of the case was that the woman accepted compensation and relinquished her right toretaliation. Thereupon, the Prophet ﷺ said "There are some people amongst Allah's servants whose oaths are fulfilled by Allah when they take them,” i.e., they would take oaths while being confident in Allah’s generosity and favours, and Allahwould allow theiroaths to be fulfilled,sotheywouldnot have to offer oath expiation, due to their status with Allah.
This hadeeth highlights the virtue of Anas ibn al-Nadr (may Allah be pleased with him),and his strong faith and certainty in Allah, Exalted is He, and it shows that it is permissible to give up the claim of retaliation and accept financial compensation instead..

2808
Narrated Al-Baraa’ (may Allah be pleased with him): A man whose face was covered with an iron mask (i.e., clad in armour) came to the Prophetﷺand said, "O Allah's Messengerﷺ! Shall I fight or embrace Islam first? "The Prophetﷺsaid, "Embrace Islam first and then fight." So, he embraced Islam, and was martyred. Allah's Messengerﷺsaid, A Little work, but a great reward”.
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Commentary : It is from Allah’s favour upon a person to inspire him to do a good deed before passing from this life. It is from Allah’s grace over his servant to facilitate for him righteous deeds with which he concludes his life on this earth, to attain the eternal pleasures in the Hereafter, even if a person did only few good deeds in this life.

In this hadeeth, al-Baraa’ ibn ‘Aazib (may Allah be pleased with him) reports that a man whose face was covered with an iron mask came to the Prophet ﷺ asking him if he should enter Islam first and then fight or fight first and then enter Islam. The Prophet ﷺ advised him to embrace Islam first and then join the fight. The man complied and he was martyred in the battle, so the Prophet ﷺ remarked that this man did very little after embracing Islam, but he will be rewarded in abundance because of his martyrdom, and that his place in Paradise is secured although he did not offer one prayer.

The man came to the Prophet ﷺwhile the Muslims were preparing to go to war. It is said that the man was from the Ansaar from the tribe of al-Aws from Banee al-Nabeet, and it is said that his name was ‘Amr ibn Thaabit ibn Waqsh.

From the benefits that can be concluded from this hadeeth is learning that Allah, out of His favour and grace, rewards His servants in abundance for fewgood deeds. It also shows that the priority of the Prophet ﷺ was that people enter Islam and worship Allah alone. .

2815
Narrated Jaabir ibn `Abdullah(may Allah be pleased with him):"Some people drank alcohol in the morning of the day (of the battle) of Uhud and were martyred (on the same day)." Sufyaan was asked, "(Were they martyred) in the last part of the day?)" He replied, "Such information does not occur in the narration."
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Commentary : Allah does not punish or hold a person accountable for doing that which He has not forbid or warned against yet – even if He knows that such an action will be made forbidden at a later stage. This is because accountability is established after the order to do or refrain from something is confirmed.

In this hadeeth, Jaabir ibn ‘Abdullah (may Allah be pleased with him) reports that some of the Companions who participated in the battle of Uhud drank alcohol in the morning of the day of the battle. On the same day, they were martyred on the battlefield. However, as this happened before Allah revealed that consuming alcohol is completely prohibited, they are not to be held accountable for it. The fact that Allah knew in His eternal knowledge that drinking alcohol would be prohibited at a later stage does not deprive them from the reward of martyrdom. This is because the ruling of prohibition requires the existence of an order against that thing; therefore, people are not held accountable for their actions before the relevant orders and rulings are established.

The battle of Uhud took place between the Muslims and Quraysh in the month of Shawwaalin the third year of Hijrah. The battle is named after the mountain of Uhud, which is one of the mountains of al-Madeenah.

Sufyaan ibn ‘Uyaynah – one of the sub-narrators of this hadeeth – was asked whether they were martyred in the last part of the day on which they drank alcohol. He stated that the narration does not mention such information. According to one version of the hadeeth in Saheeh al-Bukhaaree: “All of them were martyred on the day, and this happened before it was made forbidden.”.

2819
Narrated Aboo Hurayrah(may Allah be pleased with him): Allah's Messengerﷺsaid, "Once Prophet Sulaymaan, son of Prophet Dawood (peace be upon them) said, '(By Allah) Tonight I will have sexual intercourse with one hundred (or ninety-nine) women each of whom will give birth to a knight who will fight in Allah's Cause.' On that his companions said: if Allah wills, but he did not say, 'Allah willing.' Therefore, only one of those women conceived and gave birth to a half-man. By Him in Whose Hands Muhammad's life is, if he had said, "Allah willing', (he would have begotten sons) all of whom would have been knights striving in Allah's Cause."
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Commentary :  There is nothing that occurs except that Allah wished and willed it to occur. Considering this, one is encouraged to detachhimself from personal whims and desires andmake his desires and wants subject to Allah’s will in order to obtain them.

In this hadeeth, the Prophet ﷺ explains that Prophet Sulaymaan, son of Prophet Dawood (peace be upon them) swore that he would have sexual intercourse with one hundred - or ninety-nine – women, each of whom would give birth to a knight who would fight in Allah's Cause. The doubt about the number of women is from the narrator of this hadeeth. His companion, the angel who used to convey Allah’s revelation to him -and it is said he was someone else - said to him to say, “if Allah wills.” However, he did not say it, out of forgetfulness. The fact that he forgot to utter the words does not entail or mean that his heart was not relying upon Allah when he made that statement. He wasaProphet of Allah (peace be upon him), who was infallible like the other Prophets of Allah (peace be upon them). Simply, he forgot to utter the words “if Allah wills” with his tongue, but his heart was mindful of Allah and relying upon Him.

The Prophet ﷺ continued that only one woman of them conceived,and gave birth to a half-man, because he did not utter the words. The Prophet ﷺ swore by Allah that if he had said, "if Allah wills”, he would have begotten 100 sons, all of whom would have been knights striving in Allah's Cause, as he said. The Prophet ﷺ swore using the words: “By Him in Whose Hands Muhammad's life is,” which he ﷺ often used whenever he wanted to swear and emphasise a point.

From the benefits that can be concluded from this hadeeth is learning that one should strive to have sons with the intention of sending them to fight in the way of Allah.

This hadeeth confirms the divine attribute of Hand, which is understood as it befits Allah, Exalted is He..

2821
Narrated Jubayr ibn Mut`im(may Allah be pleased with him): While I was walking with Allah's Messenger ﷺand the people returning from Hunayn were walking along with him. Some people caught hold of the Prophet ﷺ and started begging of him so much so that he had to stand under a thorny tree, causing his cloak to be hooked onthe thorns. The Prophet ﷺ stopped and said, "Give me my cloak. If I had as many camels as these thorny trees, I would have distributed them amongst you, and you will not find me a miser or a liar or a coward.".

Commentary : The Prophet ﷺ was a teacher who exercised the highest level of compassion, mercy, kindness, forbearance and gentleness.

In this hadeeth, Jubayr ibn Mu’tim (may Allah be pleased with him) reports that after the Battle of Hunayn, which was in the 8th year of Hijrah, the Prophet ﷺ walked with the people while they were on their way back to al-Madeenah. It happened that some of the people who participated in the Battle of Hunayan were new to Islam (i.e., new reverts). As such, some of them crowded around the Prophet ﷺ asking for spoils, to the extent that he had to stand next to a thorny tree. His cloak got caught on the thorns, so he ﷺ asked for his cloak and then addressed the people by saying: “If I had as many camels as these thorny trees, I would have distributed them amongst you,” i.e., if I had camels, cows, and sheep equivalent to the large number of trees I would have distributed between you without leaving anything from them for myself. He ﷺ intended to inform them that if he would give away all his property to them, then it is more befitting to know that he will not keep forhimself any of their spoils.

The Prophet ﷺclarified that he was neither a miser, coward, nor liar,but rather that he wasthe opposite, namely honest, generous, and brave. These three qualities are mentioned together,and each one of them necessitates the other two.

This hadeeth shows that it is permissible for one to mention the good qualities he possesses to those who do not know him well,to prove to them that he is a person that can be relied upon.

It also condemns the attributes of lying, miserliness and cowardice. .

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..

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, and the Companions (may Allah be pleased with them) reported the details of this Hajj from him, so that we can learn the manner of Hajj enjoined by Allah, Exalted be He.
In this Hadīth, ‘Ā’ishah (may Allah be pleased with her) relates that the Messenger of Allah (may Allah's peace and blessings be upon him), in the Farewell Hajj, performed Hajj of Ifrād, meaning that he assumed Ihrām for Hajj only from the Miqāt. A performer of Ifrād Hajj continues in his Ihrām until he throws [stones] at the Jamrat al-‘Aqabah, after which he shaves his head, performs Tawāf around the House, and performs Sa‘i, if he has not performed Sa‘i along with Tawāf al-Qudūm (arrival), and he is not required to slaughter a Hady. This is the Hajj of Ifrād. This indicates that he (may Allah's peace and blessings be upon him) was not performing Hajj of Tamattu‘, which is to assume Ihrām for ‘Umrah during the months of Hajj and then, after completing the ‘Umrah, he ends Ihrām and then assumes Ihrām for Hajj. Neither was the Prophet (may Allah's peace and blessings be upon him) performing Qirān Hajj, which is to assume Ihrām for ‘Umrah and Hajj together. Nonetheless, he approved these three types of Hajj: Ifrād, Tamattu‘, and Qirān. The correct and more preponderant view is that he (may Allah's peace and blessings be upon him) performed the Qirān Hajj, given plenty of proofs for that. 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 on assuming Ihrām. He who heard him assuming Ihrām for Hajj thought that he performed the Hajj of Ifrād; he who heard him assuming Ihrām for ‘Umrah thought that he performed the Hajj of Tamattu‘; and he who heard him assuming Ihrām for the Hajj and ‘Umrah together knew that he performed the Hajj of Qirān, making Hajj and ‘Umrah with one Ihrām, and that ‘Umrah was incorporated into the rituals of 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..