Anas (may Allah be pleased with him) narrated:
The people of the tribes of the tribe of Ra‘l, Dhakwaan, Banee ‘Usayyah, and BaneeLihyaancame to the Prophetﷺand claimed that they had embraced Islam, and they requested him to support them with some men to fight their own people. The Prophetﷺsupported them with seventy men from the Ansaar whom we used to call Al-Qurraa'(i.e., Reciters and scholars of the Quran) who (out of piety) used to cut wood during the day and pray all the night. So, those people took the (seventy) men till they reached a place called Bi’rMa‘oonah where they betrayed and martyred them. So, the Prophetﷺinvoked evil on the tribe of tribe of Ra‘l, Dhakwaan, and BaneeLihyaanfor one month in the prayer.
Qataadah narrated: Anas (may Allah be pleased with him) told us that they (i.e., Muslims) used to recite a an ayah concerning those martyrs which read: "O Allah! Let our people be informed on our behalf that we have met our Lord Who has got pleased with us and made us pleased,” but the ayah was abrogated later on. .

Commentary :
Supplication is the resort of the servants of Allah, to seek refuge with their Lord. Allah, Exalted is He, prescribed Qunoot (i.e., supplication recited in prayers) whenever calamities and adversities should befall Muslims, because supplication strengthens the heart, boosts faith, and relieves distress.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) narrated that people from the tribes of ofRa‘l, Dhakwaan, Banee ‘Usayyah, and BaneeLihyaancame to the Prophetﷺand claimed that they had embraced Islam and requested him to support them with some men to invite their people and teach them Islam. The Prophet ﷺsent seventy men from the Ansaar, led Al-Munthir ibn ‘Amr (may Allah be pleased with him), and it was also said that they were led by Mathrad ibn AbeeMathrad(may Allah be pleased with him). These seventy Muslims were known as the ‘Reciters of the Quran,’ because they devoted their lives to the Quran and its recitation. They used to cut wood during the day to buy food for the People of Suffah (i.e., the poor homeless Muslims who were sheltered in a place annexed to the Prophet’s Mosque) and pray all night long.
They took the (seventy) men till they reached a place called Bi’rMa‘oonah, i.e., a place in the land of Hudhayl between Makkah and ‘Usfaan, where they betrayed and killed them. This took place in Safar, 4 A.H. The Prophetﷺ observed Qunoot for a month,invoking evil on the tribes of Ra‘l, Dhakwaan, BaneeLihyaan, and Banee ‘Usayyahin the prayers. He ﷺ supplicated Allah, Exalted is He, against all these tribes because the news about the betrayal of the Muslims in the incidents of Bi’rMa‘oonah and Al-Rajee‘ reached him on the same night. It is also possible that the incident of Bi’rMa‘oonah marked the beginning of the Prophet’s Qunoot, and afterward he ﷺ observed Qunoot supplication due to following incidents.

Anas (may Allah be pleased with him)said that they (i.e., Muslims) used to recite an ayah concerning those martyrs which reads: "O Allah! Let our people be informed on our behalf that we have met our Lord Who was pleased with us and made us pleased,” but the ayah was abrogated later on.

It is deduced from the hadeeth that it is prescribed to supplicate Allah, Exalted is He, against the unjust people and those who betray and harm Muslims, proclaiming their names and openly supplicating against them.

The hadeeth also highlights the Companions’ keenness to seek martyrdom and their joy upon attaining it.

It is also inferred that the people of the truth may be harmed by the people of falsehood, and this does not indicate that the people of the truth are not right but is rather an indication of their honor and that the people of falsehood would be ruined and destroyed.
.

3067

Naafi‘ narrated:
A horse of Ibn ‘Umar fled and the enemy took it. Then, Muslims conquered the enemy and the horse was returned to him during the lifetime of Allah's Messenger ﷺ. And also, once a slave of Ibn ‘Umar (may Allah be pleased with him) fled and joined the Byzantines, and when the Muslims conquered them, Khaalid ibn Al-Waleed returned the slave to him after the death of the Prophet ﷺ..

Commentary :
Islam upholds people’s rights in all situations and contexts; it has laid down the Islamic rules and provisions regulating the affairs of war, and what Muslims get from the spoils of war and prisoners of war, and the deduction of the due rights from the spoils of war before their division.
In this hadeeth, ‘Abdullaah ibn ‘Umar (may Allah be pleased with them) narrated that Ibn ‘Umar’s horse fled and the enemy seized it. Afterward, the Muslims conquered the enemy and the horse was returned to him during the lifetime of Allah's Messenger ﷺ, because it was his property. The version of the hadeeth recorded by Aboo Daawood reads: “The Prophet ﷺ returned it to Ibn ‘Umar and did not divide it along with the other spoils of war.” Similarly, once a slave owned by Ibn ‘Umar (may Allah be pleased with him) fled and joined the Byzantines, and when the Muslims conquered their land and triumphed over them, Khaalid ibn Al-Waleed (may Allah be pleased with him) returned the slave to him after the death of the Prophet ﷺ. This took place at the Battle of Al-Yarmook during the reign of Aboo Bakr (may Allah be pleased with him), as reported in the version compiled by ‘Abd Al-Razzaaq. The battle took place in 14 A.H. between the Muslims and the Byzantines.
It is deduced from the hadeeth that when the enemy seizes the property of a Muslim person during war, and then the Muslims retrieve it as part of the spoils of war, this Muslim person is more entitled to his property, and it must not be divided up along with the other spoils of war. It was also said that if the owner was present before the division of the spoils of war, he is entitled to take it back, otherwise he is only entitled to its monetary value..

3073

Narrated AbooHurayrah (may Allah be pleased with him):
The Prophetﷺ got up amongst us and mentioned Ghulool(i.e., stealthily take something from the spoils of war before they are divided among the soldiers, without the commander’s knowledge), emphasized its gravity and declared that it was a great sin saying, "Do not commit Ghulool, for I should not like to see anyone amongst you on the Day of Resurrection, carrying over his neck a sheep that will be bleating, or carrying over his neck a horse that will be neighing. Such a man will be saying: 'O Allah's Messenger ﷺ! Intercede with Allah for me,' and I will reply, 'I cannot help you, for I have conveyed Allah's Message to you nor should I like to see a man carrying over his neck, a camel that will be grunting. Such a man will say, 'O Allah's Messenger ﷺ! Intercede with Allah for me, and I will say, 'I cannot help you for I have conveyed Allah's Message to you,' or one carrying over his neck gold and silver and saying, 'O Allah's Messenger ﷺ! Intercede with Allah for me,' and I will say, 'I cannot help you for I have conveyed Allah's Message to you,' or one carrying clothes that will be fluttering, and the man will say, 'O Allah's Messenger ﷺ! Intercede with Allah for me.' And I will say, 'I cannot help you, for I have conveyed Allah's Message to you."
.

Commentary :
The Islamic law sternly warns against Ghulool (i.e., stealthily taking something from the spoils of war before they are divided among the soldiers, without the commander’s knowledge), which involves treason and theft from the spoils of war before they are divided, and clarifies the punishment designated for it which will be executed on the Day of Judgment before all people.
In this hadeeth, AbooHurayrah(may Allah be pleased with him) stated that the Prophet ﷺ delivered a speech once and warned against Ghulool and the gravity of this sin, emphasizing the prohibition in this regard. He ﷺ stated that none is entitled to take anything from the spoils of war before their division, and whoever commits Ghulool will carry over his neck what he had stealthily taken from the spoils of war before the division. He ﷺ stated that such a man would be carrying over his neck a sheep that would be bleating, a horse that would be neighing, a camelthat would be grunting, gold and silver, or clothes that would be fluttering, on the Day of Resurrection.
All these people would call upon the Prophet ﷺ saying, “O Allah's Messenger ﷺ! Intercede with Allah for me.” To their shock, he ﷺ will say, “I cannot help you,“ meaning that he ﷺ cannot help them have their sins forgiven nor intercede for them, because the intercession requires the permission of Allah, Exalted is He. Afterward, he ﷺwill say, ”I have conveyed Allah's Message to you,“ meaning that he ﷺ had duly delivered the message and warned against the gravity and punishment of that sin, but they still committed it and deserved His punishment. The wisdom behind the fact that such people will carry the stealthily stolen items over their necks is to expose them before all people on the Day of Judgment. Some scholars underlined that this hadeeth explains the ayah that reads (what means): {It is not [attributable] to any prophet that he would act unfaithfully [in regard to war booty]. And whoever betrays, [taking unlawfully], will come with what he took on the Day of Resurrection.} [Quran 3:161]. The Arabic word Ghulool used in the ayah denotes carrying something over one’s neck (on the Day of Judgment).
It is deduced from the hadeeth that punishments may be of the same nature as the sins committed; Allah, Exalted is He, may punish sinners with a punishment of the same nature of the sin they have committed.
The hadeeth underlines different forms of Ghulool and edifies Muslims on them..

3074

‘Abdullaah ibn ‘Amr (may Allah be pleased with them) narrated:
There was a man who looked after the family and the belongings of the Prophetﷺ and he was calledKirkirah. The man died and Allah's Messenger ﷺ said, "He is in Hellfire." People ﷺ then went to look at him and found in his place, a cloak he had stolen from the spoils of war.
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Commentary :
The Islamic law sternly warns against Ghulool (i.e., stealthily take something from the spoils of war before they are divided among the soldiers, without the commander’s knowledge), which involves treason and theft from the spoils of war before their division, and clarifies the punishment designated for it which will be executed on the Day of Judgment before all people.
In this hadeeth, ‘Abdullaah ibn ‘Amr (may Allah be pleased with him) narrated that there was a man who looked after the family and the belongings of the Prophetﷺ, meaning the luggage during travels, and his name was Kirkirah. After this man died, Allah's Messenger ﷺ said, "He is in Hellfire." This was one of the incidents when Allah, Exalted is He, imparted knowledge of the unseen (which is exclusive to Him) to the Prophet ﷺ. People were astonished and went to investigate the matter and look at him and found in his place a cloak he had stolen from the spoils of war before they were divided. This indicates that Ghuloolis forbidden regardless of the value of what is being stealthily taken from the spoils of war before their division, and that the thief bears the sin in all cases..

3075

Raafi‘ (may Allah be pleased with him) said:
"We were in the company of the Prophetﷺ at Dhul-Hulayfah, and people suffered from hunger. We got some camels and sheep (as spoils of war) and the Prophetﷺ was still behind the people. They hurried and put the cooking pots on the fire. (When he ﷺ came) he ordered that the cooking pots should be upset and then he ﷺ distributed the spoils of war (amongst Muslims) regarding ten sheep as equal to one camel then a camel fled and the people chased it till they got tired, as they had a few horses (for chasing it). So, a man threw an arrow at it and caused it to stop (with Allah's Permission). On that, the Prophetﷺsaid, 'Some of these animals behave like wild beasts, so, if any animal flees from you, deal with it in the same way." He (may Allah be pleased with him) asked the Prophetﷺ, “We hope (or are afraid) that we may meet the enemy tomorrow and we have no knives. Can we slaughter our animals with canes?" Allah's Messenger ﷺreplied, "If the instrument used for killing causes the animal to bleed profusely and if Allah's Name is mentioned on killing it, then eat its meat (i.e., it is lawful) but will not use a tooth or a nail and I am telling you the reason: A tooth is a bone (and slaughtering with a bone is forbidden), and a nail is the slaughtering instrument of the Ethiopians.”
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Commentary :
The spoils of warare the gains taken by the warriors from the enemy's property and goods after attaining victory over them. The Prophet ﷺ clarified the Islamic rules and provisions regarding the spoils of war and made it clear that nothing may be taken from the spoils of war before they are duly divided (among the rightful recipients).
In this hadeeth, Raafi‘ ibn Khadeej(may Allah be pleased with him) stated that they were in the company of the Prophet ﷺ at Dhul-Hulayfah, a land in Tihaamah between Al-Taa’if and Makkah, and not the one near Al-Madeenah. It was said that it was a village about fourteen kilometers from the Prophet’s Mosque, and it is the Miqaat (i.e., appointed place for assuming Ihraam in Hajj and 'Umrah) for the people of Al-Madeenah. People suffered from hunger there and had seized some camels and sheep (as spoils of war) from the disbelievers, and the Prophet ﷺ was still behind with the people to provide the needed help for the weak who needed a ride and urge those who were moving slowly. People hurried and put the cooking pots on the fire to cook the meat of these camels and sheep without seeking the permission of the Prophet ﷺ. When he ﷺ came, he ﷺ ordered that the cooking pots should be turned upside down, as a punishment for them, because the spoils of war had not been divided yet. However, the meat in these pots was not destroyed, but was rather collectedand given back to the rightful recipients of the spoils of war. It is inconceivable that the Prophet ﷺ should command them to dispose of it, for he ﷺ forbade wasting property, and this meat was the property of the rightful recipients of the spoils of war. Moreover, the mistake was committed by some of the rightful recipients of the spoils of war and not all of them; some of them did not partake in the cooking, and others were entitled to one-fifth of the spoils of war. Afterwards, the Prophet ﷺ distributed the spoils of war (amongst the Muslims); ten sheep as equal to one camel. Meanwhile, a camel fled and people chased it till they got tired, and were not able to catch it, as they had few horses (for chasing it) and given their exhaustion. So, a man shot an arrow at its leg and caused it to stop (with Allah's Permission). On that, the Prophet ﷺ said, 'Some of these animals behave like wild beasts, so, if any animal flees from you, deal with it in the same way," meaning shoot an arrow at it to slow it down or stop it from moving, and thus you would be able to catch it.
Then, Raafi‘ (may Allah be pleased with him) said to the Prophet ﷺ, “We hope (or are afraid) that we may meet the enemy tomorrow and we have no knives. Can we slaughter our animals with canes?" The Arabic word used in the hadeeth is Madaa, which refers to sharp canes used as knives. They feared to use their own swords and blades to slaughter animals lest they should become blunt for the battlefield. The Prophet ﷺ replied, "If the instrument used for killing causes the animal to bleed profusely and if Allah's Name is mentioned on killing it, then eat its meat (i.e., it is lawful) but do not use a tooth or a nail,” meaning that the meat is lawful whenever any tool is used to slaughter the animal causing it to bleed profusely and the name of Allah is mentioned during the slaughter, except when the animal is slaughtered using a tooth or nail, being the slaughtering instruments used by the Ethiopians, who were disbelievers; Muslims are enjoined to avoid resembling the disbelievers. They would stick their nails in the animal’s throat and suffocate it, so it would be strangled, not slaughtered.
The hadeeth highlights the Prophet’s humbleness, as he ﷺ marched behind the army, taking care of his Companions (may Allah be pleased with them) and their needs, checking on them, and taking their advice.
The hadeeth also underlines the Companions’ swift compliance with the Prophet’s commands.
It is also deduced from the hadeeth that it is impermissible for Muslims to take anything from the spoils of war before their division.
It also highlights that Islam promotes facilitation regarding slaughtering instruments.
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3077

Ibn ‘Abbaas(may Allah be pleased with him) narrated:
The Prophetﷺ said, on the day of the Conquest of Makkah, "There is no migration (after the Conquest of Makkah), but Jihaad and good intentions, and whenever you are called for Jihaad, you should hasten to respond to the call.”
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Commentary :
In the early days of Islam, the migration to Al-Madeenahwas deemed obligatory on every Muslim, to fight alongside the Prophet ﷺ to raise high the word of Allah (i.e., His religion). After the conquest of Makkah in 8 A.H., the stubborn disbelievers of Quraysh were destroyed (and disarmed), people converted to Islam in large numbers, and Allah, Exalted is He, made Muslims triumphant over their enemies.The migration to Al-Madeenahceased to be obligatory. On the day when Makkah was conquered, the Prophet ﷺ said: "There is no migration (after the Conquest of Makkah), but Jihaad and good intentions, and whenever you are called for Jihaad, you should hasten to respond to the call.” The obligation that remained binding on Muslims was Jihaad whenever they should be called to defend their lands against enemies’ attacks or to conquer new lands. The migration was deemed obligatory for two reasons: 1) to support the Prophet ﷺ when the number of Muslims was small, and it was incumbent on all Muslims to hasten to his support against his enemies, and 2) to acquire knowledge and understand their religion. The most serious threat for Muslims was the disbelievers of Makkah. When the Muslims conquered Makkah and Islam became widespread, Muslims were taught that they were no longer obliged to migrate to Al-Madeenah, yet they were still required to hold the intention of partaking in Jihaad (whenever they were called for it). This is why the Prophet ﷺ said: “… whenever you are called for Jihaad, you should hasten to respond to the call,” meaning that Muslims should be ready and well-prepared to respond to calls for Jihaad at any given time.
The hadeeth includes the glad tidings that Makkah shall remain a Muslim land for ever. This is because he ﷺ stated that migration from Makkah was no longer obligatory, and this indicated that it would never become a non-Muslim land in the future; migration is only required from non-Muslim lands..

3080

‘Ataa’ narrated:
I and ‘Ubaydullaah ibn ‘Umayrwent to ‘Aa’ishah while she was staying near Thabeer (i.e., a mountain). She (may Allah be pleased with her) said, "There is no migration after Allah, Exalted is He, gave His Prophet ﷺ victory and conquest of Makkah.”
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Commentary :
The migration to Al-Madeenahwas deemed obligatory on the Prophet ﷺ and Muslims in the early days of Islam, to escape religious persecution in the disbelievers’ lands and to support the Prophet ﷺ. The best of the believers were those who migrated to Al-Madeenah. Theywere given the title ‘emigrants,’ and Allah, Exalted is He, singled them out for praise.
In this report, the Taabi‘ee (Follower) ‘Ataa’ ibn AbeeRabaah narrated that heand ‘Ubaydullaah ibn ‘Umayr, the Judge of Makkah, went to the Mother of the Believers, ‘Aa’ishah(may Allah be pleased with her) while she was staying near Thabeer, i.e., a huge mountain in Al-Muzdalifah to the left on the way to Minaa. She (may Allah be pleased with her) said, "There is no migration after Allah, Exalted is He, gave His Prophet ﷺ victory and the conquest of Makkah.” This is because the believers escaped religious persecution in their lands and fled to the Prophet ﷺ in Al-Madeenah, lest they should be proselytized and forced out of their religion. However, Islam became triumphant after the conquest of Makkah,so this ceased to be the case. It was narrated on the authority of ‘Abdullaah ibn ‘Abbaas(may Allah be pleased with them) that the Prophet ﷺ said: “There is no migration (after the Conquest of Makkah), but Jihaad and good intentions, and whenever you are called for Jihaad, you should hasten to respond to the call.” [Al-Bukhaaree and Muslim]. This means that Muslims were no longer required to migrate, yet they were enjoined to be ready to respond whenever they should be called for Jihaad, to fight against the enemy.
The hadeeth highlights the keenness of the Taabi‘oonfor learning and acquiring knowledge from the Companions (may Allah be pleased with them) of the Prophet ﷺ..

3082

Ibn AbeeMulaykah narrated that Ibn Al-Zubayr said to Ibn Ja‘far(may Allah be pleased with them), "Do you remember when I, you and Ibn ‘Abbaas went out to receive Allah's Messengerﷺ?”Ibn Ja‘far(may Allah be pleased with him) replied in the affirmative. Ibn Al-Zubayr(may Allah be pleased with him) added, "And Allah's Messenger ﷺmade us (i.e., I and Ibn ‘Abbaas) ride along with him and left you."
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Commentary :
Receiving travelers and those coming from Jihaad and Hajj and giving them a warm welcome is an act of righteousness, and it shows the joy and the mutual love between the travelers and their friends and families.
In this hadeeth, the Taabi‘ee (Follower) ‘Abdullah ibn ‘Ubaydullaah ibn AbeeMulaykah narrated that Ibn Al-Zubayr said to ‘Abdullaah ibn Ja‘far(may Allah be pleased with them), "Do you remember when me, you and Ibn ‘Abbaas went out to receive Allah's Messengerﷺ?”‘Abdullaah ibn Ja‘far(may Allah be pleased with him) replied in the affirmative. Ibn Ja’far(may Allah be pleased with him) added, "And Allah's Messenger ﷺmade us (i.e., Ibn ‘Abbaas and me) ride along with him and left you." He (may Allah be pleased with him) meant that the Prophet ﷺ gave him and ‘Abdullaah ibn ‘Abbaas(may Allah be pleased with them) a ride and not ‘Abdullah ibn Al-Zubayr(may Allah be pleased with him)on that occasion.
The hadeeth highlights the Prophet’s humbleness.
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3083

As-Saa’ib ibn Yazeed(may Allah be pleased with him) narrated:
I along with some boys went out to receive Allah's Messenger ﷺ at Thaniyat Al-Wadaa‘.
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Commentary :
Receiving travelers and those coming from Jihaad and Hajj, and giving them a warm welcome,are acts of righteousness, which show the joy and mutual love between the travelers and their friends and families.
In this hadeeth, As-Saa’ib ibn Yazeed(may Allah be pleased with him) narrated that he and some other boys went out to receive Allah's Messenger ﷺ at Thaniyat Al-Wadaa‘ when he ﷺ was coming back to Al-Madeenah after the Battle of Tabook in 9 A.H. The Arabic word Thaniyah means a mountainous pathway, and Thaniyat Al-Wadaa‘ refers to the mountainous pathway on the way from Al-Madeenah to Tabook.It was given this name because people, young and old, used to bid farewell to their travelers who set out on their journeys for Jihaad or Hajj purposes, and it became the regular place for bidding farewell to the travelers.
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3086

Anas ibn Maalik (may Allah be pleased with him) narrated that he and AbooTalhah(may Allah be pleased with them) came in the company of the Prophetﷺ and Safiyyah(may Allah be pleased with her) was accompanying the Prophet ﷺ and he let her ride behind him on his she-camel. During the journey, the she-camel slipped and both the Prophetﷺand (his) wife fell down. AbooTalhah (the sub-narrator thinks that Anas said that AbooTalhah jumped from his camel quickly) said, "O Allah's Messenger ﷺ!May Allah sacrifice me for your sake! Did you get hurt?" The Prophetﷺ replied, "No, but take care of the lady." AbooTalhah(may Allah be pleased with him) covered his face with his garment and proceeded towards her and covered her with his garment, and she (may Allah be pleased with her) got up. He (may Allah be pleased with him) then set right the condition of their she-camel and both of them(i.e., the Prophet ﷺ and his wife)rode and proceeded till they approached Al-Madeenah. The Prophetﷺsaid, "We are returning with repentance and worshipping and praising our Lord." The Prophetﷺ kept on saying this statement till he ﷺ entered Al-Madeenah.
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Commentary :
The Companions (may Allah be pleased with them) dearly loved the Prophet ﷺ more than themselves and were eager to please him and preserve his sanctity and were even willing to sacrifice their own lives to spare him any harm, when needed.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) narrated that he and AbooTalhah(may Allah be pleased with them) came in the company of the Prophet ﷺ after the Battle of Khaybar, as reported in Saheeh Al-Bukhaaree and Saheeh Muslim, and his wife SafiyyahbintHuyay ibn Akhtab(may Allah be pleased with her) was accompanying him, for he ﷺ had married her during that journey. He ﷺ let her ride behind him on his she-camel. During the journey, the she-camel slipped and both the Prophet ﷺ and his wife fell down. AbooTalhah(may Allah be pleased with him) jumped from his camel quickly, and said, "O Allah's Messenger ﷺ! May Allah sacrifice me for your sake! Did you get hurt?" The Prophet ﷺ replied, "No, but take care of the lady," meaning Safiya (may Allah be pleased with her); help her. AbooTalhah(may Allah be pleased with him) covered his face with his garment, to respect her privacy, and proceeded towards her. He (may Allah be pleased with him)covered her with his garment, and she (may Allah be pleased with her) got up. He (may Allah be pleased with him) then set right the condition of their she-camel, and the Prophet ﷺ and his wife (may Allah be pleased with her) rode and proceeded till they approached Al-Madeenah. The Prophet ﷺ said, "We are returning with repentance and worshipping and praising our Lord." The supplication means, ‘We return to Allah, Exalted is He, repenting of all which is unprescribed as per the Islamic law and renewing our commitment to all which is prescribed, devoting our worship, including our praise and expression of gratitude, exclusively to Allah, Exalted is He.’ He ﷺ kept on repeating this supplication till he ﷺ entered Al-Madeenah.
It is deduced from the hadeeth that it is allowable for a woman to ride behind a man on his riding animal, and that her privacy must be respected.
It is also inferred therefrom that a Muslim man should cover the (‘Awrah of the) women whom he is not allowed to see as per the Islamic law and cover his face to avoid accidentally looking at them.
The hadeeth also encourages travelers to praise Allah, Exalted is He, thank Him for returning safely to his family, and ask Him for steadfastness in repentance and worship..

3088

Ka‘b(may Allah be pleased with him) narrated:
Whenever the Prophetﷺreturned from a journey in the forenoon, he ﷺ would enter the mosque and offer two Rak‘ahs before sitting.
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Commentary :
The Prophet ﷺ was an excellentmentor and educator; he ﷺ taught us the Islamic etiquette of travelling and returning back, what a traveler should do when he returns back to his family, and the activity that should be done first.
In this hadeeth, Ka‘b ibn Maalik (may Allah be pleased with him) stated that whenever the Prophetﷺreturned from a journey, for Jihaad or Hajj purposes, or otherwise, in the forenoon, he ﷺ would enter the mosque and offer two Rak‘ahs before sitting down. Another version of the hadeeth recorded in Saheeh Muslim reads: “The Prophet ﷺ always came back from a journey at daytime in the forenoon.” Upon arriving back to Al-Madeenah, he ﷺ would go first to the mosque to perform two Rak’ahs, to express gratitude to Allah, Exalted is He, for his safe return, before he ﷺ would sit down with people,so they could greet him and welcome him back..

3089

Jaabir ibn ‘Abdullaah(may Allah be pleased with him) said, "When Allah's Messenger ﷺarrived at Al-Madeenah, he ﷺ slaughtered a camel or a cow." Jaabir(may Allah be pleased with him) added, "The Prophetﷺbought a camel from me for two Awaaq (pl. Ooqiyyah, i.e., a weight measurement that varies based on the weighable goods as well as countries) (of gold) and one or two Dirhams. When he ﷺ reached Siraar, he ﷺ ordered that a cow be slaughtered and they ate its meat. When he ﷺ arrived at Al-Madeenah, he ordered me to go to the mosque and offer two Rak‘ahs and weighed (and gave) me the price of the camel."
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Commentary :
Returning back to one’s home safely after travel is a blessing that should entail expressing gratitude to Allah, Exalted is He, for blessing the traveler with a safe trip and return back to his home.
In this hadeeth, Jaabir ibn ‘Abdullaah(may Allah be pleased with him) stated that when the Prophet ﷺ arrived at Al-Madeenah, he ﷺ slaughtered a camel or a cow, to express gratitude to Allah, Exalted is He, for returning safely to Al-Madeenah. Giving out food is one of the best and most rewardable good deeds that draws a person closer to Allah, Exalted is He.
In another version of the hadeeth, Jaabir(may Allah be pleased with him) stated that the Prophet ﷺ bought a camel from him for two Awaaq (pl. Ooqiyyah, i.e., a weight measurement that varies based on the weighable goods as well as countries) of gold and one or two Dirhams. When he ﷺ reached Siraar, a place located three miles to the east of Al-Madeenah, he ﷺ ordered that a cow be slaughtered, and they ate its meat. The banquet thrown by a person after returning safely from a journeyis called ‘Al-Naqee‘ah,’ derived from the Arabic word Naqa‘ denoting the dust, because when a traveler returns home, he needs to wash off the dust of travel and have a satisfying meal to replenish his energy.
When he ﷺ arrived at Al-Madeenah, he ﷺ ordered Jaabir(may Allah be pleased with him) to go to the mosque and offer two Rak‘ahs and weighed (and gave) him the price of the camel that he ﷺ had bought from him during their journey. Another version of the hadeeth recorded in Saheeh Al-Bukhaaree and Saheeh Muslim reads: “When he ﷺ arrived in Al-Madeenah, I went to him to give him the camel; he ﷺ gave me the price of the camel, the camel itself (as a gift), and my share of the spoils of war like the others.”
The hadeeth encourages the Imaam (i.e., ruler) and chief of the people to throw a banquet for his companions upon returning from travels.
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3094

Maalik ibn Aws ibn Al-Hadthaan narrated:
While I was at home, the sun rose high and it got hot. Suddenly the messenger of ‘Umar ibn Al- Khattab (may Allah be pleased with him) came to me and said, "The Commander of the Believers has sent for you." So, I went along with him till I entered the place where ‘Umar (may Allah be pleased with him) was sitting on a bedstead that is made of date-palm leaves and covered with no mattress, and he (may Allah be pleased with him) was leaning over a leather pillow. I greeted him and sat down. He (may Allah be pleased with him) said, "O Maali! Some persons of your people who have families came to me and I have ordered that a gift should be given to them, so take it and distribute it among them." I said, "O Commander of the Believers! I wish that you order someone else to do it." He (may Allah be pleased with him) said, "O man! Take it." While I was sitting there with him, his doormanYarfa’ came saying, "‘Uthmaan, ‘Abd Al-Rahmaan ibn ‘Awf, Al-Zubayr and Sa‘d ibn AbeeWaqqaas(may Allah be pleased with them) are asking your permission (to see you); may I admit them?" ‘Umar (may Allah be pleased with him) said, "Yes", So they were admitted and they came in, greeted him, and sat down. After a while Yarfa’ came again and said, "May I admit ‘Alee and ‘Abbaas?" ‘Umar (may Allah be pleased with him) said, "yes." So, they (may Allah be pleased with them)were admitted and they came in and greeted (him) and sat down. Then ‘Abbaas(may Allah be pleased with him) said, "O Commander of the Believers! Judge between me and this (i.e., ‘Alee)." They had a dispute regarding the property of Banne Al-Nadeer which Allah, Exalted is He, had given to His Messenger ﷺ as Fay’ (i.e., war-gains taken by Muslims from the disbelievers without fighting). The group (i.e., ‘Uthmaan and his companions) said, "O Commander of the Believers! Judge between them and relieve both of them front each other." ‘Umar (may Allah be pleased with him) said, "Be patient! I beseech you by Allah by Whose Permission the Heaven and the Earth exist, do you know that Allah's Messenger ﷺ said, 'Our (i.e., Prophets') property will not be inherited, and whatever we leave, is Sadaqah (i.e., to be spent in charity),' and Allah's Messenger ﷺ meant himself (by saying "we'')?" The group said, "He said so." ‘Umar (may Allah be pleased with him) then turned to ‘Alee and ‘Abbaas(may Allah be pleased with them) and said, "I beseech you by Allah, do you know that Allah's Messenger ﷺ said so?" They replied, " He said so." ‘Umar (may Allah be pleased with him) then said, "So, I will talk to you about this matter. Allah, Exalted is He, bestowed on His Messenger ﷺ a special favor of Fay’ which He gave to nobody else." ‘Umar (may Allah be pleased with him) then recited the ayaat (which mean): {And what Allah restored [of property] to His Messenger from them - you did not spur for it [in an expedition] any horses or camels, but Allah gives His messengers power over whom He wills, and Allah is over all things competent.} [Quran 59:6] ‘Umar (may Allah be pleased with him) added, "So, this property was especially given to Allah's Messenger ﷺ, but, by Allah, neither did he ﷺ take possession of it and leave you, nor did he ﷺ favor himself with it to your exclusion, but he ﷺ gave it to all of you and distributed it amongst you till this property remained out of it. Allah's Messenger ﷺused to spend the yearly expenses of his family out of this property and used to keep the rest of its revenue to be spent in Allah's Cause. He ﷺ kept on doing this during all his lifetime. I ask you by Allah do you know this?" They (may Allah be pleased with them) replied in the affirmative. ‘Umar then said to ‘Alee and ‘Abbaas(may Allah be pleased with them), "I ask you by Allah, do you know this?" ‘Umar (may Allah be pleased with him) added, "When Allah had taken His Prophet unto Him,’ Aboo Bakr said, 'I am the successor of Allah's Messenger ﷺso, Aboo Bakr took over that property and managed it in the same way as Allah's Messenger ﷺused to do, and Allah, Exalted is He, knows that he (may Allah be pleased with him) was true, pious and rightly guided, and he (may Allah be pleased with him) was a follower of what was right. Then, Allah took Aboo Bakr (may Allah be pleased with him) unto Him and I became Aboo Bakr's successor, and I kept that property in my possession for the first two years of my Caliphate, managing it in the same way as Allah's Messenger ﷺ used to do and as Aboo Bakr (may Allah be pleased with him) used to do, and Allah knows that I have been true, pious, rightly guided, and a follower of what is right. Now you both (i.e., ‘Alee and ‘Abbaas) came to talk to me, bearing the same claim and presenting the same case; you, ‘Abbaas, came to me asking for your share of your nephew's property, and this man, i.e., ‘Alee (may Allah be pleased with him), came to me asking for his wife's share of her father's property. I told you both that Allah's Messenger ﷺ said, 'Our (prophets') properties are not to be inherited, but what we leave is Sadaqah (i.e., to be spend in charity).' When I thought it right that I should hand over this property to you, I said to you, 'I am ready to hand over this property to you if you wish, on the condition that you would take Allah's Pledge and Convention that you would manage it in the same way as Allah's Messenger ﷺ used to, as Aboo Bakr (may Allah be pleased with him) used to do, and as I have done since I was in charge of it.' So, both of you said (to me), 'Hand it over to us,' and on that condition I handed it over to you. So, I ask you by Allah, Exalted is He, did I hand it over to them on this condition?" The group aid, "Yes." Then ‘Umar faced ‘Alee and ‘Abbaas(may Allah be pleased with them) saying, "I ask you by Allah, did I hand it over to you on this condition?" They (may Allah be pleased with them) said, "Yes. " He (may Allah be pleased with him) said, " Do you want now to give a different decision? By Allah, by Whose Leave both the Heaven and the Earth exist, I will never give any decision other than that (I have already given), and if you are unable to manage it, then return it to me, and I will do the job on your behalf."
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Commentary :
Allah, Exalted is He, singled out the Prophet ﷺ for the Fay’ (i.e., war-gains taken by Muslims from the disbelievers without fighting) rather than the spoils of war (for they were distributed among the Muslim fighters). The Prophet ﷺ stated what should be done with the Fay’ and how it should be spent, and also underlined what should be done with his personal property after his death.
In this hadeeth, Maalik ibn Aws – scholars held different opinions as to whether or not he was a Companion – narrated that while he was sitting with his family at home once, the sun rose high and it got hot. Suddenly the messenger of the Caliph ‘Umar ibn Al- Khattab (may Allah be pleased with him) came and asked him to come and meet the Commander of the Believers. He went along with him to a place where ‘Umar (may Allah be pleased with him) was sitting on a bedstead made of date-palm leaves and covered with no mattress, and he (may Allah be pleased with him) was leaning over a leather pillow. Maalik greeted him and sat down. ‘Umar (may Allah be pleased with him) said, "O Maali,” which is a term of endearment indicating emotional proximity and friendliness, “Some persons of your people who have families came to me;” it was said that they belonged to Banee Nasr ibn Mu‘aawiyah ibn Abee Bakr ibn Hawaazin,that they were afflicted with drought, and that they came to Al-Madeenah asking for financial support and supplies. Thereupon, ‘Umar (may Allah be pleased with him) ordered that a gift (a small, unfixed grant) should be given to them. The Arabic word used in the hadeeth is Radkh (i.e., a smallportion of the war gains which is less than the share of a single fighter, given by a ruler or his deputy to a person who is not entitled to a share despite taking part or helping in the fighting, such as a woman, a child, or a disbeliever). ‘Umar (may Allah be pleased with him) commanded Maalik to take this grant and distribute it among them. Maalik apologized and said, "O Commander of the Believers! I wish that you would order someone else to do it." He said, "O man! Take it." While Maalik was sitting there with him, his doormanYarfa’, one of ‘Umar’s freed slaves, came saying, "‘Uthmaan, ‘Abd Al-Rahmaan ibn ‘Awf, Al-Zubayr and Sa‘d ibn AbeeWaqqaas(may Allah be pleased with them) are asking your permission (to see you); may I admit them?" ‘Umar (may Allah be pleased with him) said, "Yes." So, they (may Allah be pleased with them)were admitted and they came in, greeted him, and sat down. After a while Yarfa’ came again and asked to admit ‘Alee ibn AbeeTaalib and Al-‘Abbaas ibn ‘Abd Al-Muttalib(may Allah be pleased with them).They came seeking the settlement of their dispute over the property of Banee Al-Nadeer.This was property which Allah had given to His Messenger ﷺas Fay’ (i.e., war-gains taken by Muslims from the disbelievers without fighting).They (may Allah be pleased with them) were seeking ‘Umar’s judgment as to who should manage it. The group (i.e., ‘Uthmaan, ‘Abd Al-Rahmaan ibn ‘Awf, Al-Zubayr, and Sa‘d ibn AbeeWaqqaas(may Allah be pleased with them)) asked ‘Umar to judge between them (i.e., ‘Alee and Al-‘Abbaas(may Allah be pleased with them)) and relieve each of them of the other. The Arabic word used in the hadeeth is Raht, and it means a group of men below ten or forty. Afterward, ‘Umar (may Allah be pleased with him) said to these Companions (may Allah be pleased with them), "Be patient! I beseech you by Allah, by Whose Permission the Heaven and the Earth exist, do you know that Allah's Messenger ﷺ said, 'Our (i.e., prophets') property will not be inherited, and whatever we leave is Sadaqah (i.e., to be spent in charity),' and Allah's Messenger ﷺ meant himself (by saying ‘we'’)?" The group (may Allah be pleased with them) said, "He said so." ‘Umar (may Allah be pleased with him) then turned to ‘Alee and Al-‘Abbaas(may Allah be pleased with them) and said, "I beseech you by Allah, do you know that Allah's Messenger ﷺ said so?" They replied, "He ﷺ said so." ‘Umar (may Allah be pleased with him) then said, "So, I will talk to you about this matter. Allah, Exalted is He, bestowed on His Messenger ﷺ the special favor of Fay’ which He gave to nobody else." ‘Umar (may Allah be pleased with him) then recited the ayaat (which mean): {And what Allah restored [of property] to His Messenger from them - you did not spur for it [in an expedition] any horses or camels, but Allah gives His messengers power over whom He wills, and Allah is over all things competent.} [Quran 59:6].
‘Umar (may Allah be pleased with him) explained how the Prophet ﷺ used to manage this Fay’ and that he ﷺ used to cover the yearly expenses of his family from this property and allocate the rest of its revenue to the Muslim Treasury, to be spent in Allah's Cause. He (may Allah be pleased with him) continued to remind them of what the Prophet ﷺ did and how he ﷺ managed this Fay,’ stressing that he ﷺ did not keep it all for himself. They (may Allah be pleased with them) availed themselves of such property as members of his family. ‘Umar (may Allah be pleased with him) asked them as to whether the Prophet ﷺ did so during his lifetime and they (may Allah be pleased with them) replied in the affirmative. ‘Umar then reminded ‘Alee and Al-‘Abbaas(may Allah be pleased with them) that Aboo Bakr (may Allah be pleased with him), being the successor of Allah's Messenger ﷺ, took over that property and managed it in the same way as Allah's Messenger ﷺ used to do, and so did ‘Umar (may Allah be pleased with him). He (may Allah be pleased with him) stated: “Allah, Exalted is He, knows that he (i.e., Aboo Bakr (may Allah be pleased with him)) was true, pious and rightly guided, and he (may Allah be pleased with him) was a follower of what was right.”
He (may Allah be pleased with him) also reminded them that he (may Allah be pleased with him) became Aboo Bakr's successor and kept that property in his possession for the first two years of his Caliphate, managing it in the same way as Allah's Messenger ﷺ and Aboo Bakr (may Allah be pleased with him) used to do, and said about himself, “Allah knows that I have been true, pious, rightly guided, and a follower of what is right.”
Afterward, ‘Umar (may Allah be pleased with him) reminded ‘Alee and Al-‘Abbaas(may Allah be pleased with them) of what they did when they came to him before this dispute. He (may Allah be pleased with him) said: “You both came to talk to me, bearing the same claim and presenting the same case;” meaning that there was no dispute, “you, ‘Abbaas, came to me asking for your share of your nephew's property,” being the Prophet’s paternal uncle, “and this man, i.e., ‘Alee (may Allah be pleased with him), came to me asking for his wife's share of her father's property. I told you both that Allah's Messenger ﷺ said, 'Our (prophets') properties are not to be inherited, but what we leave is Sadaqah (i.e., to be spent in charity).' When I thought it right that I should hand over this property to you, I said to you, 'I am ready to hand over this property to you if you wish, on the condition that you would take Allah's Pledge and Convention that you would manage it in the same way as Allah's Messenger ﷺ used to, and as Aboo Bakr (may Allah be pleased with him) used to do, and as I have done since I have been in charge of it.' ‘Umar (may Allah be pleased with him) agreed to put them in charge of the property on that condition.
Afterward, ‘Umar (may Allah be pleased with him) asked ‘Uthmaan and the Companions (may Allah be pleased with them) with him whether he was speaking the truth, and they replied in the affirmative. He (may Allah be pleased with him) addressed ‘Alee and Al-‘Abbaas(may Allah be pleased with them) and they both replied in the affirmative. He (may Allah be pleased with him) then rebuked them for seeking a different judgment. He (may Allah be pleased with him) said: “By Allah, by Whose Leave both the Heaven and the Earth exist, I will never give any decision other than that (which I have already given), and if you are unable to manage it, then return it to me, and I will do the job on your behalf,” in the manner that the Prophet ﷺ and Aboo Bakr (may Allah be pleased with him) managed it.
It is deduced from the hadeeth that a knowledgeable ruler may settle complicated disputes and govern the affairs of the Muslim state in the way that serves the best interests of Muslims, after consulting with thepeople of knowledge and specialists.
The hadeeth states that the Prophets of Allah did not leave personal properties (i.e., estates), and rather their inheritance was knowledge, and whatever property they left was Sadaqah.
It is inferred from the hadeeth that it is allowable to decline assignments and mandates that are assigned to a Muslim individual by the ruler if the person knows his weakness and inability to fulfill the rights of such office.
It also highlights the virtues of ‘Umar (may Allah be pleased with him) and his (outstanding)asceticism, justice, and good judgment when settling disputes. .

3096

Narrated AbooHurayrah (may Allah be pleased with him):
Allah's Messenger ﷺsaid, "My heirs should not take even a single Dinar (i.e., anything from my private property), and whatever I leave, excluding the expenditure of my wives and my laborers, will be Sadaqah (i.e., to be spent in charity)."'
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Commentary :
Allah, Exalted is He, blessed His Prophets with non-attachment to worldly pleasures and gains; they led the mostascetic lives and were content with their modest shares of worldly property. They availed themselves of their worldly gains within the scope of their needs only, and graciously offered the excess to be spent on what benefits people.
In this hadeeth, the Prophet ﷺ commanded that his private property must not be inherited by his heirs. He ﷺ stated that his heirs had no right to even a single Dinar (i.e., anything from his private property) after his death, and whatever wealth he ﷺ should leave, beyond the due expenditure of his wives and laborers, should be given as Sadaqah (i.e., to be spent in charity) for the benefit of Muslims. The Prophet ﷺ used to take his share of the (conquered) lands (i.e., Fay,’ meaning war-gains taken by Muslims from the disbelievers without fighting, and spoils of war) to provide for himself and his dependents and spend the rest for the benefit of Muslims. The reference to his ‘laborers’ here is said to mean his successors (Caliphs) after his death, and it was also said that it means the workers whom he ﷺ had appointed to tend to the palm trees in his lands.These lands were part of the Fay’ gained after the battle with Banee Al-Nadeer, the land of Fadak, and his share of the lands of Khaybar. It was also said that it means his servants or the workers whom he ﷺ had appointed to collect the Zakaah funds.
The hadeeth highlights the Prophet’s keenness in taking care of his family and dependents and allocating allowances for the workers and employees appointed to manage the Muslims’ affairs to keep them secure and able to shoulder the tasks entrusted to them.
It is inferred therefrom that the Prophets of Allah did not leave behind personal properties to be inherited by their heirs, and that their estates were rather spent in charity. .

3097

‘Aa’ishah(may Allah be pleased with her) narrated:
Allah's Messenger ﷺ died, and there was nothing in my house that a living being could eat, except some barley lying on a shelf. So, I ate of it for a long period and measured it, and (after a short period) it was consumed.
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Commentary :
The Prophet ﷺ used to invoke Allah, Exalted is He, to bless him and his family with enough sustenance that would spare them the need to ask others for financial help. His wives and household members (may Allah be pleased with them) were content (with their modest shares of worldly pleasures and properties) and endured the strained living conditions, aspiring to the rewards of Allah, Exalted is He, and the everlasting bliss in Paradise.
In this hadeeth, the Mother of the Believers ‘Aa’ishah(may Allah be pleased with her) stated that when the Prophet ﷺ died, there was nothing in her house that a living being could eat, except some barley lying on a shelf. So, she (may Allah be pleased with her) ate of it for a lengthy period and it was not consumed. She (may Allah be pleased with her) measured it, and (after a brief period) it was consumed. This means that she (may Allah be pleased with her) used to eat of this small quantity of barley for an extended period of time and it was not measured. When she (may Allah be pleased with her) measured it and knew its exact weight and amount, it was no longer so blessed and was consumed (after a short period). Not knowing the exact measure of the foodstuff made it blessed; each day she would think that the barley would be consumed, as it seemed a small quantity, and this is why it lasted for longer before being ultimately consumed. It is also possible that this was related to the blessing of the Prophet ﷺ, and when she measured it, such blessing ceased. It was recorded in Saheeh Al-Bukhaaree and Saheeh Muslim on the authority of Asmaa’ bintAboo Bakr (may Allah be pleased with her) that the Prophet ﷺ said: “Spend in charity and do not calculate, (for) Allah would calculate in your case; and do not hoard, otherwise Allah would be withholding from you.” It means, ‘Do not measure and meticulously calculate what you spend in charity, lest Allah, Exalted is He, do the same to you (i.e., in terms of reward and blessing). When one relies on the blessing of Allah, Exalted is He, refrains from measuring and meticulously calculating his foodstuff, and eats thereof until it is consumed, he would avail himself of the blessings bestowed by Allah, Exalted is He.
The hadeeth urges Muslims to give precedence to the enjoined reliance on Allah, Exalted is He, (over the reliance on the worldly and material causes) in all matters.
It is deduced from the hadeeth that when a person measures and meticulously calculates the quantity of foodstuff, closely monitoring the consumed or remaining amount, it becomes unblessed. .

1204

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

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

1209

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

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

1211

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

1213

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

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

1214

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

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

1215

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

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

1217

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

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

1218

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

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

1218

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

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

1218

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

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

1224

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

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

1225

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

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

1226

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

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

1232

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

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

1233

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

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

Book of Hadith

| Hadiths

Ibn ‘Abbaas(may Allah be pleased with him) narrated:
The Prophetﷺ said, on the day of the Conquest of Makkah, "There is no migration (after the Conquest of Makkah), but Jihaad and good intentions, and whenever you are called for Jihaad, you should hasten to respond to the call.”
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‘Ataa’ narrated:
I and ‘Ubaydullaah ibn ‘Umayrwent to ‘Aa’ishah while she was staying near Thabeer (i.e., a mountain). She (may Allah be pleased with her) said, "There is no migration after Allah, Exalted is He, gave His Prophet ﷺ victory and conquest of Makkah.”
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As-Saa’ib ibn Yazeed(may Allah be pleased with him) narrated:
I along with some boys went out to receive Allah's Messenger ﷺ at Thaniyat Al-Wadaa‘.
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Ka‘b(may Allah be pleased with him) narrated:
Whenever the Prophetﷺreturned from a journey in the forenoon, he ﷺ would enter the mosque and offer two Rak‘ahs before sitting.
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Narrated AbooHurayrah (may Allah be pleased with him):
Allah's Messenger ﷺsaid, "My heirs should not take even a single Dinar (i.e., anything from my private property), and whatever I leave, excluding the expenditure of my wives and my laborers, will be Sadaqah (i.e., to be spent in charity)."'
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‘Aa’ishah(may Allah be pleased with her) narrated:
Allah's Messenger ﷺ died, and there was nothing in my house that a living being could eat, except some barley lying on a shelf. So, I ate of it for a long period and measured it, and (after a short period) it was consumed.
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‘Ā’ishah (may Allah be pleased with her) reported: Asmā’ bint ‘Umays gave birth to Muhammad ibn Abi Bakr at the tree. Then, the Messenger of Allah (may Allah's peace and blessings be upon him) commanded Abu Bakr to ask her to take a bath and assume Ihrām..

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

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

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

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

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

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

Book of Hadith

| Hadiths

Ibn ‘Abbaas(may Allah be pleased with him) narrated: The Prophetﷺ said, on the day of the Conquest of Makkah, "There is no migration (after the Conquest of Makkah), but Jihaad and good intentions, and whenever you are called for Jihaad, you should hasten to respond to the call.” .

‘Ataa’ narrated: I and ‘Ubaydullaah ibn ‘Umayrwent to ‘Aa’ishah while she was staying near Thabeer (i.e., a mountain). She (may Allah be pleased with her) said, "There is no migration after Allah, Exalted is He, gave His Prophet ﷺ victory and conquest of Makkah.” .

As-Saa’ib ibn Yazeed(may Allah be pleased with him) narrated: I along with some boys went out to receive Allah's Messenger ﷺ at Thaniyat Al-Wadaa‘. .

Ka‘b(may Allah be pleased with him) narrated: Whenever the Prophetﷺreturned from a journey in the forenoon, he ﷺ would enter the mosque and offer two Rak‘ahs before sitting. .

Narrated AbooHurayrah (may Allah be pleased with him): Allah's Messenger ﷺsaid, "My heirs should not take even a single Dinar (i.e., anything from my private property), and whatever I leave, excluding the expenditure of my wives and my laborers, will be Sadaqah (i.e., to be spent in charity)."' .

‘Aa’ishah(may Allah be pleased with her) narrated: Allah's Messenger ﷺ died, and there was nothing in my house that a living being could eat, except some barley lying on a shelf. So, I ate of it for a long period and measured it, and (after a short period) it was consumed. .

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

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

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

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

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

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

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

Ibn ‘Abbaas(may Allah be pleased with him) narrated:
The Prophetﷺ said, on the day of the Conquest of Makkah, "There is no migration (after the Conquest of Makkah), but Jihaad and good intentions, and whenever you are called for Jihaad, you should hasten to respond to the call.”
.

‘Ataa’ narrated:
I and ‘Ubaydullaah ibn ‘Umayrwent to ‘Aa’ishah while she was staying near Thabeer (i.e., a mountain). She (may Allah be pleased with her) said, "There is no migration after Allah, Exalted is He, gave His Prophet ﷺ victory and conquest of Makkah.”
.

As-Saa’ib ibn Yazeed(may Allah be pleased with him) narrated:
I along with some boys went out to receive Allah's Messenger ﷺ at Thaniyat Al-Wadaa‘.
.

Ka‘b(may Allah be pleased with him) narrated:
Whenever the Prophetﷺreturned from a journey in the forenoon, he ﷺ would enter the mosque and offer two Rak‘ahs before sitting.
.

Narrated AbooHurayrah (may Allah be pleased with him):
Allah's Messenger ﷺsaid, "My heirs should not take even a single Dinar (i.e., anything from my private property), and whatever I leave, excluding the expenditure of my wives and my laborers, will be Sadaqah (i.e., to be spent in charity)."'
.

‘Aa’ishah(may Allah be pleased with her) narrated:
Allah's Messenger ﷺ died, and there was nothing in my house that a living being could eat, except some barley lying on a shelf. So, I ate of it for a long period and measured it, and (after a short period) it was consumed.
.