Safiyyah(may Allah be pleased with her), the wife of the Prophet ﷺ, narrated that she came to visit Allah's Messenger ﷺ while he was in I‘tikaaf (i.e., spiritual retreat in the mosque to devote oneself exclusively to worship Allah during the last ten days of Ramadan). When she got up to return, Allah's Messenger ﷺgot up with her and accompanied her, and when he reached near the gate of the mosque close to the door (of the house) of Umm Salamah, the wife of the Prophet, two men from the Ansaar passed by them and greeted Allah's Messenger ﷺ and then went away. Allah's Messenger ﷺ addressed them saying, "Do not hurry! (She is my wife)." They said, "Glorified be Allah! O Allah's Messenger ﷺ (You are far away from any suspicion)," and his saying was hard on them. Allah's Messenger ﷺ said, "Satan circulates in the mind of a person as blood does (in his body). I was afraid that Satan might put some (evil) thoughts in your minds."
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Commentary :
Satan has always been the sworn enemy of human beings since the beginning of history. He entices and whispers to them to accuse others without evidence, and that is why the Prophet ﷺ used to warn his Companions (may Allah be pleased with them) against the (gravity of) satanic whisperings.
In this hadeeth, the Mother of the Believers, Safiyyah(may Allah be pleased with her)narrated that she came to visit Allah's Messenger ﷺ while he was observing I‘tikaaf (i.e., a retreat in the mosque to devote oneself exclusively to worship Allah) in the mosque during the last ten days of Ramadan. When she (may Allah be pleased with her) got up to return home, Allah's Messenger ﷺ got up with her and escorted her. When he ﷺ reached near the gate of the mosque close to the door (of the house) of Umm Salamah, the wife of the Prophet ﷺ, two men from the Ansaar passed by them and greeted Allah's Messenger ﷺ and then went away in a hurry, out of respect for the Prophet ﷺ when they (may Allah be pleased with them) saw him standing with one of his wives. The wording of the hadeeth suggests that they did not know that she was his wife. Allah's Messenger ﷺ addressed them saying, "Do not hurry! (She is my wife)." They said, "Glorified be Allah! O Allah's Messenger ﷺ;” you are far above any suspicion. They were astonished by his saying, and it was hard on them that the Prophet ﷺ thought that they would even think ill of him! Allah's Messenger ﷺ said, "Satan circulates in the mind of a person as blood does (in his body). I was afraid that Satan might put some (evil) thoughts in your minds." He ﷺ informed them that he ﷺ feared that Satan should whisper to them and implant evil thoughts in their heads, driving them to think ill of the Prophet ﷺ, and this would have incurred their ruin. Therefore, he ﷺ hastened to inform them of the reality, edifying them and the following Muslim generations on the right thing to do, should any of them be in a similar situation.
The hadeeth underlines the permissibility of visiting a person observing I‘tikaaf in his place of seclusion.
It is inferred therefrom that one should eliminate all doubts and means that could lead others to think ill of him, by unveiling the truth to people at the proper time..

3104

Narrated `Abdullah: The Prophetﷺstood up and delivered a sermon and pointing to the house of `Aaishah (may Allah be pleased with her) (i.e. eastwards), he said thrice, "Affliction (will appear from) here," and "from where the horn of Satan comes out (i.e. from the East).
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Commentary : The Prophet ﷺ would warn his nation of evil and tribulations and clarify to them some of their aspects so that the Muslims would be informed and able to avoid failing in those tribulations.

In this hadeeth, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) reports that the Prophet ﷺ delivered a sermon one day, during which he ﷺ pointed eastwards – towards the direction of the lands of Persia and beyond or the lands of Najd, Rabee’ah and Mudar, as all of them are situated eastward of al-Madeenah. He ﷺ informed the Companions (may Allah be pleased with them) that tribulations would emerge from these lands, and he repeated his warning three times to emphasise it and ensure everyone could hear him.

His statement “from where the horn of Satan comes out” means that thence will be the base of his followers and supporters or dominion and strength. The False Messiah, the greatest affliction and tribulation that will befall humanity, will come out from the direction of these lands. It is said that the hadeeth refers to great tribulations and wars that afterwards emerged from Iraq like the Battle of the Camel, the battles of Siffeen and Harooraa, the afflictions of Banoo Umayyah and the khawaarij. All of those events emerged fromIraq and eastwards of Najd. It is reported on the authority of Ibn ‘Abbaas (may Allah be pleased with him): The Prophet ﷺ said, "Oh Allah, bless us in our Syria; O Allah, bless us in our Yemen." Those present said: "And in our Najd, O Messenger of Allah!" But he ﷺsaid, "O Allah, bless us in our Syria; O Allah, bless us in our Saa' and Mudd (measures representing food). O Allah bless us in our Shaam and Yemen." Those present said, "And in our Najd, O Messenger of Allah!" He ﷺ said, "There shall arise the horn of Satan, tribulations will emerge from there,andrepulsion is in the east." [ Reported by al-Tabaraanee].

The Prophet ﷺ in this hadeeth foretells some of the events that will take place in the future, which are considered from the unseen. The hadeeth serves as a warning against tribulations..

3107

Narrated `Isaa ibn Tahmaan: Anas (may Allah be pleased with him) brought out to us two worn-out footwear without hair and with pieces of straps. Later, Thaabit Al-Banaanee told me that Anas said that they were the shoes of the Prophet ﷺ.
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Commentary : The Prophet ﷺ was ascetic in his life and totally detached from its pleasures, despite all the spoils and wealth Allah had granted him, as he was focused only on the Hereafter. He ﷺ set for us a great example in abstaining from worldly pleasures and sufficing with the minimum.

In this hadeeth, the Taab’iee ‘Isaa ibn Tahmaan reports that Anas ibn Maalik (may Allah be pleased with him) kept two old items of footwear (Arabic Na’l),i.e. a slingback that often does not cover the entire foot from above. One day, Anas showed them to people, and they were so old that the hair on them was worn out. They had front straps used to tighten the footwear to the foot. It was Thaabit al-Bunaanee who informed ‘Issaa ibn Tahmaan that they were the shoes of the Prophet ﷺ as he heard it directly from Anas – who was the servant of the Prophet ﷺ for ten years.

The hadeeth shows how the Companions (may Allah be pleased with them) were so keen on keeping the items of the Prophet ﷺ and would utilise them to teach people..

3108

Narrated Aboo Burdah:`Aaishah (may Allah be pleased with her) brought out to us a patched garment, and she said, "The soul of Allah's Messengerﷺwas taken away while he was wearing this."
According to the hadeeth from the way of Sulaymaan from Humayd, Aboo Burdah added, "Aaishah (may Allah be pleased with her)brought out to us a thick waist sheet like the ones made by the Yemenites, and also a garment of the type called Al- Mulabbadah."
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Commentary : The Prophet ﷺ was ascetic in his life and totally detached from its pleasures, despite all the spoils and wealth Allah had granted him, as he was focused only on the Hereafter. He ﷺ set for us a great example in abstaining from worldly pleasures and sufficing with the minimum.

In this hadeeth, Aboo Burdah ibn Aboo Moosa al-Ash’aree reports that ‘Aaishah (may Allah be pleased with her), the Mother of the Believers, brought out a Kisaa Mulabbad i.e. a patched garment or a patched thick sheet. It is said that it is a garment that becomes thick from the middle, and it appearsthe term is only used in reference to garments made of wool. She (may Allah be pleased with her) told them that the Prophet ﷺ was wearing it at the time his blessed soul departed his noble body. The Prophet ﷺ used to wear with this garment a thick waist sheet made in Yemen to cover his private body parts and lower half. The reason the Prophet ﷺ wore these types of garments could be due to his humility and intent to abstain from living a soft life. It is possible that he ﷺ did it without intending it, since he would wear whatever was available for him.

The hadeeth shows how the Companions (may Allah be pleased with them) were so keen on keeping the relics of the Prophet ﷺ and benefitting from them in educating people. .

3110

Narrated `Alee ibn Al-Husayn: “When they reached Al-Madeenah after returning from Yazeed ibn Mu'aawaiyah after the martyrdom of al-Husayn ibn `Alee (may Allah bestow His Mercy upon him), Al-Miswar ibn Makhramah met him and said to him, "Do you have any need you may order me to satisfy?" `Alee said, "No." Al-Miswar said, Will you give me the sword of Allah's Messengerﷺfor I am afraid that people may take it from you by force? By Allah, if you give it to me, they will never be able to take it till I die." When `Alee ibn Aboo Taalib asked for the hand of the daughter of Aboo Jahal to be his wife besides Faatimah (may Allah be pleased with her), I heard Allah's Messengerﷺon his pulpit delivering a sermon in this connection before the people, and I had then attained my age of puberty. Allah's Messengerﷺsaid, "Faatimah is from me, and I am afraid she will be subjected to trials in her religion." The Prophetﷺthen mentioned one of his sons-in-law who was from the tribe of Banee ‘Abd Shams, and he praised him as a good son-in-law, saying, "Whatever he said was the truth, and he promised me and fulfilled his promise. I do not make that which is lawful forbidden, nor do I make that which is forbidden lawful, but by Allah, the daughter of Allah's Messengerﷺand the daughter of the enemy of Allah, (i.e. Aboo Jahl) can never get together.”.

Commentary : The Prophet ﷺ loved his daughter Faatimah (may Allah be pleased with her)ardently and wholeheartedly such that anything that would harm her was as if it harmed him personally.

In this hadeeth, ‘Alee ibn al-Husayn ibn ‘Alee, alias Zayn al-‘Aaabideen (may Allah be pleased with him), reports that after the martyrdom of al-Husayn ibn `Alee (may Allah be pleased with him), whose death was on the 10th of Muharram in the year 61 of Hijrah, he travelled along with members from the family of the Prophet ﷺ from Damascus –where Yazeed ibn Mu'aawaiyah was based – to al-Madeenah. There, al-Miswar ibn Muhramah embraced and welcomed ‘Alee ibn al-Husayn (may Allah be pleased with him) and asked him if there was anything that he needed so that he could fulfil it for him. ‘Alee ibn al-Husayn (may Allah be pleased with him) advised him that there was nothing that he needed. Then, he asked him to entrust him with the sword of the Prophet ﷺ to keep it safe for him, because he feared that others who did not know the true value of this sword would overpower him and take the sword from him by force. He swore to ‘Alee that if he kept the sword with him, neither Yazeed nor his supporters would be able to reach it except over his dead body.It is said that this sword could be the famous sword Thoo al-Faqaar.

The reason Miswar proposed to keep the swordwas only to protect it for ‘Alee ibn al-Husayn because at that time he was youngi.e.he feared people would overpower him and take it from him forcefully. His intent was to protect the sword of the Prophet ﷺ and keep it in safety for ‘Alee ibn al-Husayn (may Allah be pleased with him). It is said that he swore by Allah that hewould be able to protect it out of his confidence and trust in Allah that He would enable him to duly fulfil his promise.

Then, al-Miswar relates that ‘Alee ibn Abee Taalib (may Allah be pleased with him) asked for the hand of the daughter of Aboo Jahal to be his wife to have her as a co-wife with Faatimah (may Allah be pleased with her). After the news reached the Prophet ﷺ, he delivered a sermon on his pulpit in which he said that Faatimah was a part of him, and that he feared she would be subjected to trials in her religion because of jealousy. Then, he ﷺ mentioned one of his sons-in-law who was from the tribe of Banee ‘Abd Shams i.e. Al-‘Aas ibn al-Rabee’ ibn ‘Ad ‘Uzza ibn ‘Abd Shams who was the husband of his daughter Zaynab (may Allah be pleased with her) before Islam.He ﷺ praised him as a good son-in-law, saying, "Whatever he said was the truth, and he promised me and fulfilled his promise,” as he promised to send Zaynab to the Prophet ﷺ and he kept his promise. The Prophet ﷺ then added,“I do not make that which is lawful forbidden, nor do I make that which is forbidden lawful, but by Allah, the daughter of Allah's Messengerﷺand the daughter of the enemy of Allah, (i.e. Aboo Jahl) can never get together (as the wives of one man)” i.e. I do not say a word that contravenes the law of Allah but proceeding with this marriage proposal harms me (and yet I do not say that such marriage is unlawful). It is said that he ﷺ was referring to havingthe daughter of Aboo Jahl as a co-wife with Faatimah, which is to indicate that marrying the daughter of Aboo Jahl is lawful, but he disapproved his marriage to her because that would hurt the feelings of and harm Faatimah (may Allah be pleased with her), and the Prophet ﷺ mentioned that whatever harmed her harmed him. The Prophet ﷺpreserved his rank and the rank of his daughter by not allowing the daughter of the enemy of Allah to be her co-wife. He ﷺ even swore by Allah with confidence that the daughter of Allah's Messengerﷺand the daughter of the enemy of Allah, (i.e. Aboo Jahl) can never get together as the wives of one man. As such, this has become one of the forbidden marriages i.e. having the daughter of Allah's Messengerﷺand the daughter of the enemy of Allah (i.e. Aboo Jahl) as co-wives.

It is said that al-Miswar related the story of ‘Alee (may Allah be pleased with him) with the daughter of Aboo Jahl after requesting the sword for many reasons. One of which is that he wanted to say that as the Prophet ﷺ loved Faatimah (may Allah be pleased with her) so much, it is obligatory upon every believer to love her offspring.As the Prophet ﷺ was so considerate of her,gave importance toher feelings and wanted to ensure her happiness, he thuswanted to do the same, and ensure that which was in the best interestsof her grandson. Hence, he should be entrusted with the sword, as he would do all he could to serve ‘Alee ibn al-Husayn’s best interests.Another reason for narrating the story was to show that as the Prophet ﷺ swore by Allah while being confident that He would enable for his oath to be fulfilled, al-Miswar swore by Allah that he would protect the sword while being confident that Allah would enable him to protect it.

The hadeeth shows that it is forbidden to harm the Prophet ﷺ in any form and by any means. It shows the keen interest of the Companions to keep the items of the Prophet ﷺ and utilize them to teach and educate people. .

3111

Narrated Ibn Al-Hanafiyyah: If `Alee had spoken anything bad about `Uthmaan, then he would have mentioned the day when some persons came to him and complained about the Zakat officials of `Uthmaan. `Alee then said to me, "Go to `Uthmaan and say to him, 'This document contains the regulations of spending the alms of Allah's Messenger so order your Zakat officials to act according to it." I took the document to `Uthmaan, who said, "Take it away, for we are not in need of it." I returned to `Alee with it and informed him of that. He said, "Put it back in theplace from where you took it."
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Commentary : This hadeeth clarifies the lofty mannerisms and good conduct of the Companions (may Allah be pleased with them) and their endeavours to avoid abusing each other or discussing things that would violate the honour of others.The reason for narrating this hadeeth as mentioned by Ibn Abee Shaybah in his work al-Musannaf is that Muhammad Ibn al-Hanafiyyah, the son of ‘Alee (may Allah be pleased with him) - al-Hanafiyyah was his mother’s name -was sitting with some people,and some of them started defaming ‘Uthmaan ibn Affaan (may Allah be pleased with him).He forbade them from doing that, so they asked him, “Did your father ‘Alee ever curse ‘Uthmaan?” He told them that he never cursed him, and if he had ever cursed or mentioned anything bad about him once, he would have done so on the day when some people came to him complaining about the Zakat collectors of ‘Uthmaan, whowere entrusted with the duty of collecting Zakat from people.‘Alee(may Allah be pleased with him) gave a written note to his son Muhammad and ordered him to go out to ‘Uthmaan (may Allah be pleased with him) and inform him that it contained a statement about the areas of spending the wealth of Zakat, as specified by the Prophet ﷺ; hence he could command the zakat collectors from his workers to act upon what was in it. Muhammad stated: I brought it to ‘Uthmaan, and he said, “Keep it away from us,” meaning, ‘take it away from us; we do not need it.’ This is because he was aware of what was in it.It was also said that he had something similar,which he ordered his workers to act upon. It is also possible that the charges against his Zakat collectors were not fully established before ‘Uthmaan.Alternatively, they may have been established, but political expedience required delaying the reprimand or criticising them regarding desirable acts and not obligatory ones.
When Muhammad returned to his father (may Allah be pleased with him) and told him what ‘Uthmaan(may Allah be pleased with him) had said, he commanded him to put the note back in the place from which he had taken it. He did not say anything more than that and did not say anything bad about ‘Uthmaan(may Allah be pleased with him) because this was the habit of the honourable Companions, that they used to think well of each other.
From the benefits that we can concludefrom this hadeeth isthat we should advise the rulers and clarify what happens from their representatives. It also expounds the virtue of ‘Alee(may Allah be pleased with him)..

3115

Narrated Jaabir ibn `Abdullah Al-Ansaaree: A man amongst us begot a boy whom he named Al-Qaasim. On that the Ansaar said, (to the man), "We will never call you Aboo-al-Qaasim and will never please you with this blessed title." So, he went to the Prophet and said, "O Allah's Messenger ﷺ! I have begotten a boy whom I named Al-Qaasim and the Ansaar said, 'We will never call you Aboo-al-Qaasim, nor will we please you with this title.' " The Prophet ﷺ said, "The Ansaar have done well. Name by my name, but do not name by my Kunya, for I am Qaasim.".

Commentary : Allah guidedthe Ansaar and inspired them to engage in everything that would help, revere and protect the rights of the Prophet ﷺ. One example of that is mentioned in this hadeeth, wherein Jaabir ibn ‘Abdullah(may Allah be pleased with him)reports that a child was born to a man from the Ansaar. He named him al-Qaasim, as he wished hisKunya (teknonym)to be Aboo al-Qaasim.However,the Ansaar objected and told him, “We will not call you Aboo Al-Qaasim” because that is the Kunya of the Prophet ﷺ, and we will not let you take this honour and be given the same teknonym of the Prophet ﷺ. The man went to the Prophet ﷺ and told him what had happened.So,the Prophet ﷺ remarked, “The Ansaar did well,” meaning, in upholding the honour and reverence of the Prophetﷺ, by preventing anyone from sharing his Kunya. Then, he ﷺdirected them to the alternative, saying, “Feel free to name after my name, however, avoid using my Kunya.” In other words, give your sons the name of Muhammad, but avoid using my Kunya (i.e. Aboo al-Qaasim).After, he ﷺ explained the reason and the cause of having his own Kunya: “I am Qaasim (distributor),” meaning: I grant everyone what he deserves, and in the hadeeth of Aboo Hurayrah (may Allah be pleased with him), according to al-Bukhaaree, “I place wealth where I am commanded to place,” i.e. I do not give anyone or withhold from giving anyone except by the permission of Allah; hence, whom I give little, then that is due to the decree of Allah, and whom I give more, then that is also due to the decree of Allah.
As can be noted, the Prophet ﷺ forbade people combining his name and histekonym (Kunya),i.e.Muhammad, Aboo al-Qaasim. It was said: the prohibition is against using his Kunya, irrespective of whether one is called Muhammad or not.And it was said: This prohibition is specific to his time ﷺ.
The hadeethindicates the permissibility of naming children with the names of the prophets, and the prophets and their names are clear of what contains or entails evil..

3117

Aboo Hurayrah(may Allah be pleased with him): Allah's Messengerﷺ said, "Neither do I give you (anything) nor withhold (anything) from you, but I am just a distributor (i.e.Qaasim), and I give as I am ordered."
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Commentary : The Prophet ﷺreminded the hearts of his Companions of Allah in all their active and inactive states and clarified to them that he did not do anything apart from the command of Allah.As part of that, he explained to them that Allah, the Glorified, is the one who legislated how the wealth of booty and spoils, and other things be distributed, and clarified the places of their distribution.He ﷺused to say when distributing wealth amongst them, “I do not give to you and withhold from you,” which carries the meaning: I do not give anyone amongst you because of my heart being inclined to him, neither do I withhold from giving anyone due to my heart’s disinterest from him, rather, everything is from Allah, the Exalted. In reality, Allah is the Giver and Withholder.I only give you according to what Allah facilitates for me and according to what He has legislated.
His statement, “I am a Qaasim (distributor),” carries the meaning:I distribute amongst you by the command of Allah and place everything in terms of withholding and giving where I have been commanded to.I do not give anyone or withhold from anyone except by the permission of Allah. Hence, whom I gave little, that was by the decree of Allah, and whom I gave more, that was also by the decree of Allah.
From the benefits of this hadeeth is that it establishes the divine decree and predestination, and belief in that and that there is no one to impede what Allah has given, and there is no giver for what Allah withholds. It sends the message thatpeople deal in the wealth rightly and wrongly, depending on their intentions, while the distribution among the people as per the way of the Messenger of Allah ﷺis done by what Allah divinely decided and by His decree and legal command.
This hadeethis a message to every distributor after the Prophet ﷺ to act like the Prophetﷺ such that he distributes the wealth according to the command of Allah, and not according to desires and other interests.
It shows that sustenance and wealth are a trust from Allah, entrusted to the people..

3118

Narrated Khawla Al-Ansaariyyah (may Allah be pleased with her): I heard Allah's Messengerﷺsaying, "Some people spend Allah's wealth in an unjust manner; such people will be put in the Hellfire on the Day of Resurrection."
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Commentary : Allah, the Sublime, has made wealth a means for the people by which the interests of their religion and worldly livesare fulfilled.One is meant to earn his income from lawful sources and spend it in a lawful manner.
In this hadeeth, the Prophet ﷺ warned the Zakat collectors and other workersagainst managing the wealth of Allah that they are entrusted with wrongfully. This is applicable to all aspects of wealth, including itsaccumulation, earning through forbidden means, and spending it in the wrong places. The attribution of wealth to Allah is intended to refer tothe war spoils and booty and the public treasuries of Muslims, which Allah made for their interests. This warning is addressing the Zakat collectors, as well as the rulers who take from it wrongfully, thus taking more than what they deserve in comparison to their official duties, giving to those who are not deserving, or something else which is deemed wrong.The Prophet ﷺsaid that these people deserve the Fire on the Day of Judgement, unless they repent, thus returning the wrongfully usurped wealth to their rightful owners.His statement, “For them is …” is indicative of swift punishment and its intense closeness to those who wrongfully deal with the [public] wealth.
This hadeeth clarifies that public wealth that is made to serve the public interests of Muslimsis not a grazing ground for those whom Allah has entrusted with leadership over it because they will be held accountable about it on the Day of Judgment.
The hadeeth contains a deterrent to government officials and leaders from taking from the wealth of Allah anything wrongfully or withholding it from its rightful owners..

3121

Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messengerﷺsaid, "When Kosrae is ruined, there will be noKosrae after him; and when Caesar is ruined, there will will be no Caesar after him. By Him in Whose Hands my life is, you will spend their treasures in Allah's Cause."
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Commentary : This hadeeth contains a sign among the signs of the truthfulness of hisﷺ prophethood.The Prophetﷺ informed his Companions that no king wouldassume the leadership of the Persians after the death of Kosrae in Iraq.It has been said that this meant in other lands that were under the control of the Persians.Likewise, he stated that Hercules, the Caesar of Rome during that time, would be the last of the kings of the Romans in the Levant.Kosrae is the title of every king who ruled the Persians, and Caesar is the title of every king that ruled the Romans.What the Prophet ﷺforetoldhad already happened,i.e.the kingdom of Kosrae was torn apart after his death; likewise, the kingdom of Hercules.It went into retreat after his death until Allah granted the Muslims victory over their lands and the Muslims spent their treasures in the path of Allah, just as the Prophet ﷺ promised them, and upon which he ﷺ took an oath.
The context of this hadeeth is that the people of Quraysh used to go to the Levant and Iraq as traders.When they entered Islam, they feared the prevention of these journeys due to their entrance into Islam.In response, the Prophet ﷺmentioned to them this news tocalm them down and console their hearts, as it was a glad tiding to them that those kingdoms would vanish from those two vast territories.
This hadeeth may appear problematic knowing that when Kosrae died, his son became the king and thereafter a group took control, and the same happened with the Caesar. However, the fact that removes this problematic understanding is that both the Kosrae and Caesar ruled over a stable kingdom.When both vanished, their kingdom entered a state of instability and kept on moving towards destruction and extinction, and it was not their equivalents who assumed power.This is the same stating about a sick person that he is dead.It means that he is close to death and his circumstances are leading to it.
Allah encircled the kingdoms of the Persians and Romans after these kingdoms ruled a vast amount of lands before the advent of Islam.When Allah sent his Prophetﷺ with Islam, the words of the Almighty were realised concerning them: {Indeed, the earth belongs to Allah, he causes to inherit it whom He wills of His servants, and the [best] outcome is for the righteous.}[Quran 7: 128]..

3124

Narrated Aboo Hurayrah:The Prophetﷺ said, "One of Allah’sProphets carried out a military expedition.He said to his followers, 'Anyone who has married a woman and wants to consummate the marriage, and has not done so yet, should not accompany me; nor should a man who has built a house but has not completed its roof; nor a man who has sheep or she-camels and is waiting for the birth of their young ones.' So, the prophet carried out the expedition and when he reached that town at the time or nearly at the time of the `Asr prayer, he said to the sun, 'O sun! You are under Allah's Order, and I am under Allah's Order O Allah! Stop it (i.e. the sun) from setting.' It was stopped till Allah made him victorious. Then he collected the booty, and the fire came to burn it, but it did not burn it. He said (to his men), 'Some of you have stolen something from the booty. Let one man from every tribe give me a pledge of allegiance by shaking hands with me.' (They did so and) the hand of a man got stuck over the hand of their prophet. Thereupon, the prophet said (to the man), 'The theft has been committed by your people. So, all the persons of your tribe should give me the pledge of allegiance by shaking hands with me.' The hands of two or three men got stuck over the hand of their prophet and he said, "You have committed the theft.' Then they brought a head of gold like the head of a cow and put it there, and the fire came and consumed the booty. The Prophetﷺadded: Then Allah saw our weakness and disability, so he made booty permissible for us to have."
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Commentary : Allah, the Sublime, singled out every nation with its own legislations and injunctions and supported every prophet with miracles that were compatible with their era and that enforced their prophethood. He specifically granted the nation of Prophet Muhammad ﷺmany favours in relation to their legislations and injunctions compared to other previous nations.
In this hadeeth, the Prophet ﷺrelates to usthe story of one of the previous prophets. It has been saiditwas Yoosha’ ibn Noon (peace be upon him), as mentioned by al-Haakim in al-Mustadrak.The Prophetﷺ related that this Prophet (peace be upon him) had set out to invade the city of Jericho in Palestine.However, he demanded that three kinds of men not partake in this war:
First,a man who entered a marital contract with a woman and became able to have sexual intercourse with her but did not have intercourse with her yet would mean his heart is most likely attached to her;therefore, his mind would be occupied with his wife and distracted fromfighting and obedience. Additionally, intercourse wouldlessen his strength.
Second,a man who built a house and did not yet put up its roof,i.e. he did not complete the construction of his houseorlive in it yet.
Third,a man who bought pregnant sheep or camels which had not yet given birth.
The apparent reason he excluded them from going out with him to war wasthattheir hearts would have been attached, and their minds occupied thinking of how to complete the unfinished business they had left behind. As such, they could have become distracted from the war.
On their way, they approached the village at the late afternoon (‘Asr) prayer, or close to that time. The fighting was on a Friday, and there remained a remnant of the disbelievers fighting.It was almost sunset, and the nightfall before Saturday was almost entering. Yoosha’ (peace be upon him) feared that they (his soldiers) would lose the morale to fight because it was not permissible for them to fight during Saturdays.So, he addressed the sun and said to it, “You are commanded” to set, whereas “I am commanded” to fight, so he called on Allah Almighty to restrain the sun, so it would not setuntil they had finished fighting.Allah answered his prayer, and it was stopped,i.e. it was returned backwards, or it stopped, or its movement slowed down until Allah helped them to conquer the village.Then he collected the spoils -the wealth obtained by the Muslims after subjugating the disbelievers in battle. At that time, Allah would send the fire to the acquired booty,so that the fire would devour it. However, it did not devour it, as the devouring by fire of the booty and its burning were a sign of acceptance and non-occurrence of embezzlement.After seeing this, their prophet said to them, “There is embezzlement amongst you.” Embezzlement entails taking the spoils wrongfully; it is a betrayal.For the Prophet, peace be upon him, to discover who had embezzled and stolen the spoils, he requested that from each tribe aselected man of them take an oath of allegiance, by greeting him with his hand, so that he would know in which tribe among them the theft had occurred. When they taking the oaths of allegiance, a man’s hand got stuck with his hand, and this was a sign of a betrayal that had occurred from this tribe.He informed him that embezzlement had occurred within this tribe, and thus he told him, “Let your tribe take an oath of allegiance to me,” individually.While they were pledging allegiance to him, the hands of two or three individuals stuck to his, thus he, peace be upon him, remarked, “Embezzlement is found in you,” meaning, ‘You embezzled the booty.’Hence, he demanded that they return what they had taken, “So, they came with a head like the head of a cow made of gold,” which they had taken out of the spoils, “And they placed it” with the rest of the spoils offered for burning. “Thereafter, a fire came and devoured it [the booty]” because now it had become a complete booty that was free of embezzlement, hence, Allah, the Glorified, accepted it.
After completing the story, the Prophet ﷺsaid that Allah Almighty singled out his nation by making lawful for them the spoils; due to their inability and weakness, as a mercy to them, and due to the honour of our Prophet ﷺ, while He, the Glorified, did not make it lawful for anyone else who was before them.People may end up fighting only for the spoils, due to a lack of sincerity, but within this Muslim Nation, there is a prevalence of sincerity.
In the prophetic expression “for us” is glorification, as the Prophet ﷺincluded his honourable soul with those of his nation; while in his saying, “Allah saw our inability and our weakness,” there is an indication of our reality in the sight of Allah as possessing inability and weakness before Him, the Exalted.
Among other benefits of this hadeeth, we can also conclude that the trials of this world call the soul towards panic, love for survival and fear of death..

3129

Narrated `Abdullah ibn Al-Zubayr:When Al-Zubayr got up during the Battle of the Camel, he called me and I stood up beside him, and he said to me, "O my son! Today one will be killed either as an oppressor or as an oppressed one. I see that I will be killed as an oppressed one. My biggest worry is my debts. Do you think, if we pay the debts, there will be something left for us from our money?" Al-Zubayr added, "O my son! Sell our property and pay my debts." Al-Zubayr then willed one-third of his property and willed one-third of that portion to his sons; namely, `Abdullah's sons. He said, "One-third of the one third. If any property is left after the payment of the debts, one-third (of the one-third of what is left) is to be given to your sons." (Hishaam, a sub-narrator added, "Some of the sons of `Abdullah were equal in age to the sons of Al-Zubayr e.g. Khubayb and `Abbaad. `Abdullah had nine sons and nine daughters at that time." (The narrator `Abdullah added:) My father (Al-Zubayr) went on drawing my attention to his debts saying, "If you should fail to pay part of the debts, appeal to my Master to help you." By Allah! I could not understand what he meant till I asked, "O father! Who is your Master?" He replied, "Allah (is my Master)." By Allah, whenever I had any difficulty regarding his debts, I would say, "O Master of Al-Zubayr! Pay his debts on his behalf ." and Allah would (help me to) pay it. Al-Zubayr was martyred leaving no Dinar or Dirham but two pieces of land, one of which was (called) Al-Ghaabah, and eleven houses in Al-Madeenah, two in the city of al-Basrah, one in the city of Koofah and one in Egypt. In fact, the source of the debt which he owed was, that if somebody brought some money to deposit with him. Al-Zubayr would say, "No, (I won't keep it as a trust), but I take it as a debt, for I am afraid it might be lost." Al-Zubayr was never appointed governor or collector of the tax of Kharaaj or any other similar job, but he collected his wealth (from the war booty he gained) during the battles he took part in, in the company of the Prophetﷺ, Aboo Bakr, `Umar, and `Uthmaan(may Allah be pleased with them). (`Abdullah ibn Al-Zubayr added:) When I counted his debt, it turned to be two million and two hundred thousand. (The sub-narrator added:) Hakeem ibn Hizaam met `Abdullah ibn Zubayr and asked, "O my nephew! How much is the debt of my brother?" `Abdullah kept it as a secret and said, "One hundred thousand," Hakeem said, "By Allah! I do not think your property will cover it." On that `Abdullah said to him, "What if it is two million and two hundred thousand?" Hakeem said, "I do not think you can pay it; so if you are unable to pay all of it, I will help you." Az- Zubayr had already bought Al-Ghaabah for one hundred and seventy thousand. `Abdullah sold it for one million and six hundred thousand. Then he called the people saying, "Any person who has any money claim on Al-Zubayr should come to us in Al-Ghaabah." There came to him `Abdullah ibn Ja`far whom Al-Zubayr owed four hundred thousand. He said to `Abdullah ibn Al-Zubayr, "If you wish I will forgive you the debt." `Abdullah (ibn Al-Zubayr) said, "No." Then Ibn Ja`far said, "If you wish you can defer the payment if you should defer the payment of any debt." Ibn Al-Zubayr said, "No." `Abdullah ibn Ja`far said, "Give me a piece of the land." `Abdullah ibn Al-Zubayr said (to him), "Yours is the land extending from this place to this place." So, `Abdullah ibn Al-Zubayr sold some of the property (including the houses) and paid his debt perfectly, retaining four and a half shares from the land (i.e. Al-Ghaabah). He then went to Mu'aawiyyah while `Amr ibn `Uthmaan, Al-Munthir ibn Az- Zubayr and Ibn Zam`ah were sitting with him. Mu'aawiyyah asked, "At what price have you appraised Al- Ghaabah?" He said, "One hundred thousand for each share," Mu’aawiyyah asked, "How many shares have been left?" `Abdullah replied, "Four and a half shares." Al-Munthir ibn Al-Zubayr said, "I would like to buy one share for one hundred thousand." `Amr ibn `Uthmaan said, "I would like to buy one share for one hundred thousand." Ibn Zam`ah said, "I would like to buy one share for one hundred thousand." Mu’aawiyyah said, "How much is left now?" `Abdullah replied, "One share and a half." Mu’aawiyyah said, "I would like to buy it for one hundred and fifty thousand." `Abdullah also sold his part to Mu’aawiyyah six hundred thousand. When Ibn Al-Zubayr had paid all the debts. Al-Zubayr's sons said to him, "Distribute our inheritance among us." He said, "No, by Allah, I will not distribute it among you till I announce in four successive Hajj seasons, 'Would those who have money claims on Al-Zubayr come so that we may pay them their debt." So, he started to announce that in public in every Hajj season, and when four years had elapsed, he distributed the inheritance among the inheritors. Al-Zubayr had four wives, and after the one-third of his property was excluded (according to the will), each of his wives received one million and two hundred thousand. The total amount of his property was fifty million and two hundred thousand..

Commentary : The Companions(may Allah be pleased with them)would always put their trust in Allah as He ought to be relied upon in all aspects of their lives, and this was evident in their submitting of their affairs to Allah Almighty and not fearing poverty.They would take from the world what Allah had decreed for them with a contented soul without squabbling over it, and there was a blessing in their lives.
In this hadeeth, Abdullah ibnAl-Zubayr reports a conversation that occurred between him and his father, when Al-Zubayribn al-’Awwaam(may Allah be pleased with him) took his position during the Battle of the Camel (whichconsisted ofAl-Zubayribn al-’Awwaam and Talhah ibn ‘Ubaydullah(may Allah be pleased with them)and those who were with them on one side, while ‘Alee ibn Abee Taalib (may Allah be pleased with him)and his companions were on the other;it occurred at the gate of Basra 36 years after the murder of ‘Uthmaan (may Allah be pleased with him)).Al-Zubayribn Al-‘Awwaam called his son ‘Abdullahand told him that either an oppressor or an oppressed would be killed that day in battle. He said that because both parties were acting upon their respective interpretations, he told him that he thought he would be killed that day unjustly.Perhaps that was because he did not intend to fight. He wanted to instruct his son to pay off his debts, and he informed him that the greatest of his concern was these debts.He thought that his debts would not leave anything of his wealth. His concern was valid because his debt was solarge that he feared it might not be repaid. For that reason, he asked ‘Abdullah to sell his assets and property andthereby pay off his debts.Then, he bequeathed one-third of his wealth in absolute terms, then a third of one-third to the sons of ‘Abdullah ibnAl-Zubayr specifically.The sons of ‘Abdullah ibn Al-Zubayr were of the same age as the children of Al-Zubayr, buthe singled out Abdullah's children alone because they increased in number.Khubayb and ‘Abbaad were the two sons of ‘Abdullah ibnAl-Zubayr, and there were no other children besides them in those days;at the same time,Al-Zubayr had nine boys and nine girls on the day of his bequest.Al-Zubayr began instructing his son ‘Abdullah to pay off his debts first by saying, “My son, if you should fail to pay part of the debts, appeal to my Master to help you.”‘Abdullah did not know what Al-Zubayr meant by his master, so he asked him, “My dear father! Who is your master?” He replied, “Allah.”This statement emanates from his complete submission to Allah and reliance on Him, and having trust in Him, the Glorified. He was his Master, his Helper, and his Assister in his life and after his death. As such, ‘Abdullah ibnAl-Zubayr swore by Allah that whenever he fell into distress whilst repaying the debts, he sought Allah’s help and said: “O Master of Al-Zubayr, repay for him his debts,” and He would pay off his debts, meaning Allah, in positive response to his supplication.
What Al-Zubayr expected happened.He was killed in this battle, but he died while he had not left behind any dinar or dirham, rather he had left two lands, one of which was al-Ghaabah, a vast area of land in hilly areas of al-Madeenah, eleven houses in al-Madeenah, two houses in al-Basrah, a house in al-Koofah, and a house in Egypt, and these estates were sold to pay off Al-Zubayr's debts.
‘Abdullah ibnAl-Zubayr mentions the cause of his father's debts.He recalled that a man would come to him with his wealth and would give it to him for safe-keeping and as a trust kept with him.But Al-Zubayr would say, “I will not accept it as a deposit; instead, I will take it as a liable loan,”in case he were to lose it, as this would grant more confidence to the owner of the wealth, and better protect the chivalry of Al-Zubayr(may Allah be pleased with him).
Then, ‘Abdullah went on to mention the source of his father's wealth.Al-Zubayr(may Allah be pleased with him) never became a ruler, nor did he collect taxes, or anything that would be a reason for collecting money.He meant by this to explain that the large amount of his wealth was not attained from thosesources concerning which people are perceived negatively. He clarified that most of the wealth that he acquired was from his share in thewar spoils that he gathered after every battle in which accompanied the Prophet ﷺ, or partook with Aboo Bakr, ‘Umar, and ‘Uthmaan, (may Allah be pleased with them). In other words, the source of his wealth was from war spoils and booty, and what the Prophet ﷺ had bestowed upon him.Thus, Allah granted him blessing in his wealth due to its good origin.
Afterward, his son ‘Abdullah counted what he owed of debt and found it to be two thousand multiplied by a thousand and two hundred thousand, meaning: two million and two hundred thousand dirhams. Hakeem ibn Hizaam met ‘Abdullah ibnAl-Zubayr and asked him, “How much debt does your father owe?”He concealed the total amount of the debt from him, and he replied that the debt was one hundred thousand; he did not lie in his words, as it does not negate an excess of the hundred [thousand].He was truthful in some, while he concealed the other amount. It was said: He only said to him: “One hundred thousand” and concealed the rest, lest Hakeem ibn Hizaam would think negativelyabout Al-Zubayr due to the large amount hehad borrowed, or thinkhe lacked firmness, orthat ‘Abdullah would fail to repay the debt. In these ways he could end up perceivingthat he was a person in need. However, Hakeem said, “By Allah, I do not perceive that your wealth will be enough for this debt.”So ‘Abdullah revealed the full amount to him, saying, “Tell me what you think if the debt amountedto two million and two hundred thousand.” When ‘Abdullah saw that Hakeem had perceived the issue of one hundred thousand to be a huge amount, he was compelled to disclose to him of all the debts, and let him know that he was able to repay them. However, Hakeem replied, “I do not see you all being able to repay this amount, so if you cannot handle part of it, then feel free to request assistance from me.”
‘Abdullah managed to sell al-Ghaabah for one million and six hundred thousand dirhams. So he proclaimed among the people, “If anyone has a financial right due on Al-Zubayr, then let him come to us at al-Ghaabah.”‘Abdullah ibn Ja’far ibn Abee Taalib(may Allah be pleased with him) came to him as he had lent four hundred thousand to Al-Zubayr, and he said to Abdullah ibn al-Al-Zubayr, “If you wish, I can forsake the claim in support of you out of generosity and grace, so I will not claim back my debt.” ‘Abdullah ibn Al-Zubayr replied, “Do not forsake your debt.” Ibn Ja’far said, “If you wish, you can place it with that amount that you will repay later, if you are going to delay the repayments.”He was suggesting to be placedat the end of the list of people who were due repayment.‘Abdullah replied, “Do not suggest delays.” Ibn Ja’far answered, “In that case, cut for me a portion of the land to repay my debt.”Ibn Al-Zubayr estimated perfectly for him the land, and he sold part of al-Ghaabah and some houses that were not part of al-Ghaabah, and he was able to repay his father’s debt.
He repaid him in full, and there were four and half portions left unsold of al-Ghaabah.Afterwards, ‘Abdullah ibn al-Zubayr came to Mu’aawiyah ibn Abee Sufyaan in Damascus.‘Amr ibn ‘Uthmaan ibn ‘Affaan, his brother al-Munthiribn al-Zubayr ibn al-‘Awwaam, and Ibn Zam’ah were with him.Mu’aawiyah asked, “At how much was al-Ghaabah estimated?”He answered him, “Every portion out of the original sixteen portions was estimated at one hundred thousand.”He asked, “How many portions are left?”He answered, “Four and half portions.”Al-Munthir ibn al-Zubayr said, “I have bought one portion for one hundred thousand.”‘Amr ibn ‘Uthmaan said, “I have taken one portion for one hundred thousand.” Ibn Zam’ah said, “I have bought a portion for one hundred thousand.”Then Mu’aawiyah asked, “Now how much is left?”He answered, “One and half portions.”He said, “I have taken it for one hundred and fifty thousand.”After every creditor had received his financial due, ‘Abdullah ibn Ja’far sold his share to Mu’aawiyah for six hundred thousand, making a profit of two hundred thousand.
Once Ibn al-Zubayr had completed repaying the debts of his father, the children of al-Zubayr told him, “Now, divide between us our inheritance.”However, ‘Abdullah said, “By Allah, I will not distribute the inheritance between you yet, until I proclaim during the Hajj season for four years,“Attention everyone!If anyone is owed by al-Zubayr any money, let him come to us, we will repay his debt.”This does not entail stopping the rightful inheritor from getting his right,which is the distributed portion and the ability to transact in his portion.That is because ‘Abdullah ibn al-Zubayr was a custodian of the estates of al-Zubayr, and he dealt with what was in the interests of paying off the debts first.He assumed that there was a possibility of having remaining debts, whereas distribution to the inheritors only happens after paying off all debts due on the deceased.
The reason he singled out the proclamation for the period of four years is that most likely the distance between Makkah and other distant lands can be travelled during that period in two years, and he intended for the news to reach all parts of the territory and return to him, so he could thereby be assured that he had absolved himself from the responsibility of his father.
He kept on proclaiming every year during the Hajj season, when people from all the corners of the Islamic State assemble, “Attention everyone!Whoever is owed by al-Zubayr anything, please come to us and we will pay off what he is owed.”When four years passed, he distributed the inheritance between them.Al-Zubayr had four wives when he died; they were, Umm Khaalid, al-Rabaab, Zaynab, and ‘Aatikah bint Zayd. ‘Abdullah removed the third portion of the remaining bequeathed wealth which al-Zubayr had bequeathed for the poor people.Every wife got one million two hundred thousand. The total of his remaining wealth was five million and two hundred thousand.
This hadeeth shows that it was among the guidance of the Companions (may Allah be pleased with them) to bequeath at times of war, and to bequeath for the grandsons if there are those inheritors who would legally prevent the inheritance from reaching them.
It also shows that it is permissible to delay the distribution of inheritance until all the debts of the deceased are repaid and his bequests are fully executed.
The hadeeth shows that it is part of the guidance of the Companions(may Allah be pleased with them) for the inheritor as well as the executor [if he wishes] to buy from the left-behind estates if theyare sold.
Italso shows the generosity of ‘Abdullah ibn Ja’far, hence, he was known as the ‘sea of generosity’ and it expounds the virtue and grace of both Ja’far and Hakeem ibn Hizaam.
The hadeeth contains a prohibition from being in debt for the one who cannot repay it or wouldspend it wrongly.
It was part of the guidance of the Companions to proclaim concerning the debts of the one known to have taken loans, and that the proclamation should occur during important seasons, as they are the main assemblies of the people.
The hadeeth motivates and inspires us to have firm trust in and reliance on Allah, the Mighty and Majestic.
It also expounds the blessings of Allah, the Glorified, for the holy warrior and the one striving in His path in his wealth during his lifetime and death..

3134

Narrated Ibn `Umar (may Allah be pleased with him): Allah's Messengerﷺsent a militant mission (Sariyyah)towards Najd - and `Abdullah ibn `Umar was in this expedition. They gained a great number of camels as war booty. The share of each one of them was twelve or eleven camels, and they were given an extra camel each..

Commentary : The spoils of war arecounted and then distributed among the soldiers who have participated in the fight. The person who has the authority to distribute the spoils is the commander of the militaryoperation or the one whom hedelegates for this responsibility.
In this hadeeth, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) narrates that the Prophet ﷺ sent an expeditiontowards Najd, which is a regionlocated in the middle of the Arabian Peninsula. This expedition is referred to in the hadeeth as Sariyyah, which is a division from the army that consists of no more than four hundred fighters, and ‘Abdullah ibn ‘Umar (may Allah be pleased with him) was a participant in this one.He reports that they acquired many camels and that the share of each one of them was eleven or twelve camels.The commander of the army gave everyone amongst them their share and granted them an extra camel from the spoils before their division. In a narration in Saheeh Muslim, it reads, “The Messenger of Allah gave us each an extra camel.”This extra share is called in Arabic Anfaal, and they are gifts from the spoils other than the share that is due to be divided so that he gave each one an extra amount above his share.That is because they did well in their fight; giving an additional amount is only for the one who does well in the war.
The reconciliation of the meaning between the two narrations - where in one it says the commander of the expedition was the one who gave them an extra reward from the spoils, and in the other that the Prophet ﷺ was the one who gave them above their allocated share - is that the commander of the expedition gave an extra reward from the spoils, while the Messenger of Allah ﷺ permitted him to so; thus it is allowed to attribute this act to each one of them in that respect.
Frome the benefits of this hadeeth is learning that ifa division from the army acquires spoils during the time it was separated from the army, then the acquired spoils are to be shared with the rest of the army.However, if it encamps in one town while the rest of the army is stationed in a different town, then it exclusively receives the spoils without sharing it with them.
This hadeeth establishesthe legitimacy of giving extra rewards from the spoils in order to motivate the fighters to do well in war..

3135

Narrated Ibn `Umar(may Allah be pleased with him): Allah's Messengerﷺused to give an extra share to some of the members of the Sariyyah he used to send, in addition to the shares they shared with the army in general.
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Commentary : An-Nafl is the name given to the additional amount the ruler gives to some soldiers above the share of spoils they are entitled to receive, based on obtaining an interest that he perceives.
In this hadeeth, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) reports that the Prophet ﷺ used to send a Sariyyah – which is a division of the army that does not exceed four hundred in number - and he ﷺ used to give to some of the soldiers of these military units gifts that were exclusive for them, besides the spoils that were distributed to the whole army in general. They would obtain their common share and the specifically rewarded additional share from the Messenger of Allah ﷺ.This was for wisdom and different reasons, such as if a man was particularly offensive against the enemy, or he ascended a fortress and opened it to the Muslims until they overtook it, or he attacked the leader of the enemy’s army and killed him, thus managing thereby to defeat the enemy.The Righteous Caliphs used to do that as well.It was said that he ﷺ used to give the Nafl from the Khums (one-fifth of the entire booty).
This hadeeth shows that it is permissible to take into account the people of power and strength in war and to exclusively allocate them a gift in excess of others..

3136

Narrated Aboo Moosa (may Allah be pleased with him): We got the news of the migration of the Prophetﷺwhile we were in Yemen, so we set out migrating to him. We were, I and my two brothers, I being the youngest, and one of my brothers was Aboo Burdah and the other was Aboo Ruhm. We were over fifty (or fifty-three or fifty -two) men from our people. We got on board a ship which took us to the Negus ofAbyssinia, and there we found Ja`far ibn Abee Taalib and his companions with al-Najaaishee. Ja`far said (to us), "Allah's Messengerﷺhas sent us here and ordered us to stay here, so you too, stay with us." We stayed with him till we all left (Ethiopia) and met the Prophetﷺat the time when he had conquered Khaybar. He gave us a share from its booty (or gave us from its booty). He gave only to those who had taken part in the Battle with him. but he did not give any share to any person who had not participated in Khaybar's conquest except the people of our ship, besides Ja`far and his companions, whom he gave a share as he did them (i.e. the people of the ship).
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Commentary : The Prophet ﷺ had ordered some of his Companions to migrate to Abyssinia to escape in the interest of their religion and lives from the harm of the polytheists in Makkah. He ﷺ chose Abyssinia as a place to migrate to because its king, the Negus, was a just man, and among those who emigrated to it was Ja’far Ibn Abee Taalib (may Allah be pleased with him).That was before Allah ordered the Muslims to emigrate to al-Madeenah.
In this hadeeth, Aboo Moosaa al-Ash’aree (may Allah be pleased with him) reports that while he was in Yemen, he heard about the mission and migration of the Prophet ﷺ to al-Madeenah. He and others wanted to migrate to him in al-Madeenah, that is, he and his brothers Aboo Ruhm and Aboo Burdah, and with them, there were another fifty-two or fifty-three men from their people who had already reverted to Islam.When they boarded the ship from Yemen to reach Makkah, they were dropped off at Abyssinia, where they met Ja’far ibn Abee Taalib (may Allah be pleased with him) and those who were with him among the Muslim immigrants. They remained with them there until they all came to al-Madeenahafter the conquest of Khaybar in the seventh year of the migration.Khaybar was a town inhabited by Jews at a distance of 153 km from al-Madeenah.I was located to the north on the road to the Levant (al-Shaam).When they came, the Prophet ﷺ allocated for them their shares and gave them a portion of the booty acquired from the conquest of Khaybar. That was after he consulted with the campaigning Muslims concerning them, and they agreed, as the narration of al-Bayhaqee portrays.He did not grant anyone who had not witnessed the invasionanything except the passengers of the ship, namely Ja’far ibn Abee Taalib (may Allah be pleased with him) and those who were with him from among the emigrants from Makkah, and Aboo Moosa al-Ash’aree (may Allah be pleased with him) and those who had emigrated with him from amongst his people to Abyssinia.
This hadeeth expounds the merit and status of the early emigrants - such as Ja'far ibn Abee Taalib and Aboo Moosaa al-Ash'aree and those who were with them –and how they enjoyed two emigrations.
It shows that the ruler has the right to dispose of the wealth gained from the spoils and to exclusively allocate a part of it to the deputies of the Muslims and to those who have lost their wealth, as he ﷺgave to the people of the ship.
Itshows the suffering that the early Muslims endured with the Prophet ﷺ until they managed to convey the call of Allah to the people..

1204

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

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

1209

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

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

1211

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

1213

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

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

1214

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

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

1215

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

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

1217

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

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

1218

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

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

1218

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

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

1218

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

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

1224

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

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

1225

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

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

1226

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

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

1232

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

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

1233

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

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

Book of Hadith

| Hadiths

Narrated `Abdullah: The Prophetﷺstood up and delivered a sermon and pointing to the house of `Aaishah (may Allah be pleased with her) (i.e. eastwards), he said thrice, "Affliction (will appear from) here," and "from where the horn of Satan comes out (i.e. from the East).
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Narrated `Isaa ibn Tahmaan: Anas (may Allah be pleased with him) brought out to us two worn-out footwear without hair and with pieces of straps. Later, Thaabit Al-Banaanee told me that Anas said that they were the shoes of the Prophet ﷺ.
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Aboo Hurayrah(may Allah be pleased with him): Allah's Messengerﷺ said, "Neither do I give you (anything) nor withhold (anything) from you, but I am just a distributor (i.e.Qaasim), and I give as I am ordered."
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Narrated Khawla Al-Ansaariyyah (may Allah be pleased with her): I heard Allah's Messengerﷺsaying, "Some people spend Allah's wealth in an unjust manner; such people will be put in the Hellfire on the Day of Resurrection."
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Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messengerﷺsaid, "When Kosrae is ruined, there will be noKosrae after him; and when Caesar is ruined, there will will be no Caesar after him. By Him in Whose Hands my life is, you will spend their treasures in Allah's Cause."
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Narrated Ibn `Umar(may Allah be pleased with him): Allah's Messengerﷺused to give an extra share to some of the members of the Sariyyah he used to send, in addition to the shares they shared with the army in general.
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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

Narrated `Abdullah: The Prophetﷺstood up and delivered a sermon and pointing to the house of `Aaishah (may Allah be pleased with her) (i.e. eastwards), he said thrice, "Affliction (will appear from) here," and "from where the horn of Satan comes out (i.e. from the East). .

Narrated `Isaa ibn Tahmaan: Anas (may Allah be pleased with him) brought out to us two worn-out footwear without hair and with pieces of straps. Later, Thaabit Al-Banaanee told me that Anas said that they were the shoes of the Prophet ﷺ. .

Aboo Hurayrah(may Allah be pleased with him): Allah's Messengerﷺ said, "Neither do I give you (anything) nor withhold (anything) from you, but I am just a distributor (i.e.Qaasim), and I give as I am ordered." .

Narrated Khawla Al-Ansaariyyah (may Allah be pleased with her): I heard Allah's Messengerﷺsaying, "Some people spend Allah's wealth in an unjust manner; such people will be put in the Hellfire on the Day of Resurrection." .

Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messengerﷺsaid, "When Kosrae is ruined, there will be noKosrae after him; and when Caesar is ruined, there will will be no Caesar after him. By Him in Whose Hands my life is, you will spend their treasures in Allah's Cause." .

Narrated Ibn `Umar(may Allah be pleased with him): Allah's Messengerﷺused to give an extra share to some of the members of the Sariyyah he used to send, in addition to the shares they shared with the army in general. .

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

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

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

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

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

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

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

Narrated `Abdullah: The Prophetﷺstood up and delivered a sermon and pointing to the house of `Aaishah (may Allah be pleased with her) (i.e. eastwards), he said thrice, "Affliction (will appear from) here," and "from where the horn of Satan comes out (i.e. from the East).
.

Narrated `Isaa ibn Tahmaan: Anas (may Allah be pleased with him) brought out to us two worn-out footwear without hair and with pieces of straps. Later, Thaabit Al-Banaanee told me that Anas said that they were the shoes of the Prophet ﷺ.
.

Aboo Hurayrah(may Allah be pleased with him): Allah's Messengerﷺ said, "Neither do I give you (anything) nor withhold (anything) from you, but I am just a distributor (i.e.Qaasim), and I give as I am ordered."
.

Narrated Khawla Al-Ansaariyyah (may Allah be pleased with her): I heard Allah's Messengerﷺsaying, "Some people spend Allah's wealth in an unjust manner; such people will be put in the Hellfire on the Day of Resurrection."
.

Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messengerﷺsaid, "When Kosrae is ruined, there will be noKosrae after him; and when Caesar is ruined, there will will be no Caesar after him. By Him in Whose Hands my life is, you will spend their treasures in Allah's Cause."
.

Narrated Ibn `Umar(may Allah be pleased with him): Allah's Messengerﷺused to give an extra share to some of the members of the Sariyyah he used to send, in addition to the shares they shared with the army in general.
.