| 2 Hadiths


Hadith
2
It was narrated from ‘A’ishah the Mother of the Believers (may Allah be pleased with her) that al-Harith ibn Hisham (may Allah be pleased with him) asked the Messenger of Allah (blessings and peace of Allah be upon him): O Messenger of Allah, how does the revelation come to you? The Messenger of Allah (blessings and peace of Allah be upon him) said: “Sometimes it comes to me like the ringing of a bell, which is the hardest of all, then before it passes I have grasped what is said. And sometimes the angel comes to me in the form of a man and speaks to me, and I grasp what he says.”.

Commentary : The Sahabah (may Allah be pleased with them) used to ask the Prophet (blessings and peace of Allah be upon him) about the revelation, and they would watch out for its coming. One example of that is what is mentioned in this hadith, in which al-Harith ibn Hisham (may Allah be pleased with him) asked the Messenger of Allah (blessings and peace of Allah be upon him): How does the revelation come down to you from heaven? What is meant by the revelation is that which Jibril (peace be upon him) brought down to the Prophet (blessings and peace of Allah be upon him) by the command of Allah (may He be glorified). The Messenger of Allah (blessings and peace of Allah be upon him) told him that on some occasions it came to him like the ringing of a bell, which is the sound that is made by metal when it is struck repeatedly. A bell is a metal object that makes a sound when it is shaken, and this type was the hardest type of revelation for the Prophet (blessings and peace of Allah be upon him) to bear when it came upon him, because it was weighty, but the hardship he endured ended when the revelation ended, at which moment he had already grasped and memorized the words of Allah (may He be glorified and exalted) that had been brought to him by the angel. On other occasions, the angel appeared to him in the form of a man and spoke to the Prophet (blessings and peace of Allah be upon him), so he learned from him the words of Allah (may He be glorified and exalted) that were brought to him.
This hadith highlights the weightiness of the revelation, as Allah (may He be exalted), says:
“Indeed, We will cast upon you a heavy word”
[al-Muzzammil 73:5].
That is due to inherent human weakness and inability to bear the receiving of such momentous communication from the divine, and fear of falling short with regard to what he was commanded to do or say..

5
It was narrated from Sa‘id ibn Jubayr that Ibn ‘Abbas said, regarding the verse, {Move not your tongue with it, [O Muhammad], to hasten with recitation of the Qur’an} [al-Qiyamah 75:16]:
The Messenger of Allah (blessings and peace of Allah be upon him) used to suffer great hardship when the revelation came down, and he would move his lips [with the words of revelation]. – Ibn ‘Abbas said: I will move my lips to demonstrate for you how the Messenger of Allah (blessings and peace of Allah be upon him) would move his lips; and Sa‘id said: I will move my lips to demonstrate for you how Ibn ‘Abbas moved his lips, and he moved his lips. – Then Allah, may He be exalted, revealed the words:
{Move not your tongue with it, [O Muhammad], to hasten with recitation of the Qur’an.
Indeed, upon Us is its collection [in your heart] and [to make possible] its recitation}
[al-Qiyamah 75:16-17].
He said: We will collect it for you in your heart, then you will recite it.
{So when We have recited it [through Gabriel], then follow its recitation}
[al-Qiyamah 75:18].
He said: So listen to it and pay attention.
{Then upon Us is its clarification [to you]}
[al-Qiyamah 19:19].
Then We guarantee that you will be able to recite it. So after that, when Jibril came to him, the Messenger of Allah (blessings and peace of Allah be upon him) would listen, then when Jibril left, the Prophet (blessings and peace of Allah be upon him) would recite it as he [Jibril] had recited it.
.

Commentary : The descent of the revelation to the Prophet (blessings and peace of Allah be upon him) and his receiving thereof was something very difficult for him, and his sweat would pour from him, because of the hardship that he endured when receiving the revelation.
In this hadith, ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) mentions the reason for revelation of the verse: {Move not your tongue with it, [O Muhammad], to hasten with recitation of the Qur’an} [al-Qiyamah 75:16]. He tells us that the Messenger of Allah (blessings and peace of Allah be upon him) would suffer hardship when receiving the revelation, because he was overwhelmed with awe of the angel and of what he received from him, and because of the weightiness of the revelation. Because he was afraid that he would lose the Qur’an and that it would escape his mind before he was able to grasp it, he would move his lips as the revelation of the Qur’an was coming down to him, lest Jibril (peace be upon him) depart from him before he had fully memorized what had been brought down to him. Hence Allah, may He be exalted, sent down the words:
{Move not your tongue with it, [O Muhammad], to hasten with recitation of the Qur'an.
Indeed, upon Us is its collection [in your heart] and [to make possible] its recitation}: that is, We will collect it in your heart so that you will not forget it.
{So when We have recited it [through Gabriel], then follow its recitation}: that is, so listen to it and pay attention.
{Then upon Us is its clarification [to you]}: that is, then We will ensure that you will recite it. Thus Allah, may He be glorified and exalted, guaranteed to instill the Qur’an firmly in the Prophet’s heart, so that he would be able to recite it whenever he wanted after the revelation had ended. So after that, when Jibril brought revelation to him, the Prophet (blessings and peace of Allah be upon him) would listen without hastening when receiving it, in compliance with the command of Allah (may He be glorified and exalted). Then when Jibril (peace be upon him) left him, the Prophet (blessings and peace of Allah be upon him) would recite it exactly as Jibril (peace be upon him) had recited it.
The narrator said: Ibn ‘Abbas said: I will move my lips to demonstrate for you how the Messenger of Allah (blessings and peace of Allah be upon him) would move his lips; and Sa‘id said: I will move my lips to demonstrate for you how Ibn ‘Abbas moved his lips, and he moved his lips – this movement of the lips was in addition to the comment. According to the terminology of hadith scholarship, this hadith is called al-musalsal bi tahrik al-shafah (meaning that the series of narrators demonstrated the same movement of the lips), but there was an interruption in this series of narrators (meaning that not every narrator demonstrated the movement of the lips)..

7
It was narrated from ‘Abdullah ibn ‘Abbas that Abu Sufyan ibn Harb told him that Heraclius sent for him and a group of Quraysh, who were doing trade in Syria during the period in which the Messenger of Allah (blessings and peace of Allah be upon him) had made a truce with Abu Sufyan and the disbelievers of Quraysh. They came to meet him in Aelia [Jerusalem], and he summoned them to his court, where he was surrounded by the prominent figures of Byzantium. Then he called them and called his interpreter, and said: Which of you is most closely related to this man who claims that he is a prophet? Abu Sufyan said: I said: I am the most closely related to him. [Heraclius] said: Bring him closer to me, and bring his companions and make them stand behind him. Then he said to his interpreter: Tell them that I am going to ask this one about this man, and if he lies to me, then tell me that he is lying. [Abu Sufyan said:] By Allah, were it not for the shame that would ensue if they caught me lying, I would have lied about him. Then the first thing that he asked me about him was when he said: What is his lineage among you? I said: Among us, he is of good lineage. He said: Did anyone among you ever say what he is saying before him? I said: No. He said: Were any of his forefathers kings? I said: No. He said: Do the nobles among the people follow him, or the weak and lowly? I said: Rather the weak and lowly. He said: Are they increasing in number or decreasing? I said: Rather they are increasing. He said: Do any of them recant out of displeasure with his religion after entering it? I said: No. He said: Did you ever accuse him of lying before he said what he said? I said: No. He said: Does he act treacherously? I said: No, but at present we have a truce with him, and we do not know how he will behave. [Abu Sufyan said:] I was not able to say any word [against the Prophet (blessings and peace of Allah be upon him)] except this word. He said: Have you fought him? I said: Yes. He said: And how was your fight with him? I said: The war between us and him alternates; sometimes we lose and sometimes he loses. He said: What does he tell you to do? I said: He says: Worship Allah alone and do not associate anything else with Him; give up what your forefathers said. And he enjoins us to pray, to give zakah, to be honest and practise self-restraint, and to uphold ties of kinship. [Heraclius] said to the interpreter: Tell him: I asked you about his lineage, and you said that among you he is of a good lineage. Such are the Messengers; they are always sent from the best lineage among the people. I asked you whether anyone among you had said such things before, and you said no. I say: If anyone had said this before him, I would have thought that he was a man who was repeating the words of someone who came before him. I asked you whether any of his forefathers had been kings, and you said no. I say: If any of his forefathers had been kings, I would have thought that he was a man who was seeking the kingdom of his father. I asked you whether you had ever accused him of lying before he said what he said, and you said no. I am sure that he would not have refrained from telling lies about people then told lies about Allah. I asked you whether the nobles of the people follow him or the weak and lowly, and you said that the weak and lowly follow him. They are always the followers of the messengers. I asked you whether they are increasing in number or decreasing, and you said that they are increasing. This is how it is with faith, until it is completed. I asked you whether anyone had recanted out of displeasure with his religion after having entered it, and you said no. Such is faith, when its sweetness enters the heart. I asked you whether he acts treacherously, and you said no. Such are the messengers; they do not act treacherously. I asked you what he enjoins upon you, and you said that he enjoins you to worship Allah and not associate anything with Him, and he forbids you to worship idols. He enjoins you to pray, and to be honest and practise self-restraint. If what you say is true, then he will gain control over the place where these two feet of mine are standing. I knew that he would appear, but I did not think that he would be from among you. If I knew that I could reach him, I would have taken the trouble to meet him, and if I were with him, I would have washed his feet. Then he called for the letter of the Messenger of Allah (blessings and peace of Allah be upon him) with which he had sent Dihyah to the governor of Busra, and gave it to Heraclius, who read it. [The letter said:] “In the name of Allah, the Most Gracious, the Most Merciful. From Muhammad, the slave of Allah and His Messenger, to Heraclius, the ruler of Byzantium. Peace be upon those who follow true guidance. To proceed: I call you with the call of Islam: become Muslim; you will be safe and Allah will give you a twofold reward. But if you turn away, then the sin of the subjects will be upon you. {Say, ‘O People of the Scripture, come to a word that is equitable between us and you - that we will not worship except Allah and not associate anything with Him and not take one another as lords instead of Allah.’ But if they turn away, then say, ‘Bear witness that we are Muslims [submitting to Him]’} [Aal ‘Imraan 3:64].”
Abu Sufyan said: When he said what he said and finished reading the letter, there was a great hubbub around him and voices were raised. We were asked to leave, and I said to my companions when we were asked to leave: This matter of Ibn Abi Kabshah is becoming significant; even the king of Banu al-Asfar is afraid of him. I remained certain that he would prevail until Allah caused me to become Muslim. Ibn al-Natur, the governor of Aelia, was a friend of Heraclius; he was the bishop of the Christians of Syria. He narrated that when Heraclius came to Aelia, he woke up one morning in a state of distress, and one of his advisors said: You do not look well. Ibn al-Natur said: Heraclius was an astrologer who used to watch the stars, and when they asked him about that, he said: Last night, when I looked at the stars, I saw that the king of the circumcised had appeared. Who practices circumcision in this nation? They said: No one practices circumcision except the Jews; do not worry about them. Write to the cities of your kingdom, instructing them to kill the Jews among them. Whilst they were not sure what to do, a man was brought to Heraclius who had been sent by the king of Ghassan to tell him about the Messenger of Allah (blessings and peace of Allah be upon him). When Heraclius heard the news he had brought, he said: Go and look, is he [the envoy from Ghassan] circumcised or not? They went and looked at him, then they told [Heraclius] that he was indeed circumcised. He asked him about the Arabs, and he said: They practice circumcision. Heraclius said: The king of this nation has emerged. Then Heraclius wrote to a friend of his in Rome, who was as knowledgeable as he was, and Heraclius set out for Homs. No sooner had he arrived in Homs but he received a letter from his friend, agreeing with Heraclius that this was the time when the Prophet (blessings and peace of Allah be upon him) would appear, and that he was indeed a prophet. Heraclius called for a meeting with the prominent figures among the Byzantines in a palace of his in Homs. He issued orders that the doors be locked, then he came out to them and said: O Byzantines, do you not want to follow the path of prosperity and guidance, so that your dominion may continue? Then give allegiance to this Prophet. They raced to the doors like wild donkeys, but found them locked. When Heraclius saw how averse they were [to following the Prophet (blessings and peace of Allah be upon him)], and despaired of them ever believing, he said: Bring them back to me. And he said: I said what I said just now as a test, to see how firm your adherence to your religion is, and I have seen it. So they bowed down to him and were pleased with him, and that was the end of the story of Heraclius..

Commentary : In this important hadith, Abu Sufyan (may Allah be pleased with him) narrates that whilst he was on a trade journey in Syria, with others of Quraysh – which took place before he became Muslim, at which time Abu Sufyan was the leader of the trade caravans that were sent out by Quraysh – Heraclius, the ruler of Byzantium, sent for him, asking to meet him. That occurred during the truce that had been drawn up between the Prophet (blessings and peace of Allah be upon him) and the disbelievers of Quraysh, after the treaty of al-Hudaybiyyah, in 6 AH. Al-Hudaybiyyah was the name of a well near Makkah, approximately 20 km away along the old Jeddah road. The Muslims and polytheists had agreed not to fight for ten years.
Abu Sufyan and his companions met Heraclius in the city of Bayt al-Maqdis (Jerusalem), which was called Aelia. He summoned them to meet him in his court, where he was surrounded by Christian scholars and senior statesmen. Then he called them to come closer to him, and he sent for his interpreter, who translated words from one language to another. The interpreter said: Which of you is most closely related to this man who claims that he is a prophet? Here he was referring to the Messenger of Allah (blessings and peace of Allah be upon him). From the questions of Heraclius, it seems that he wanted to be certain of what he had heard about him [the Prophet (blessings and peace of Allah be upon him)] and to find out more about him, as is usually the case with kings and rulers. Abu Sufyan replied: I am the most closely related to him. This was true, because Banu Haashim and Banu Umayyah were cousins, descended from a common ancestor. Heraclius ordered the Byzantines to bring Abu Sufyan closer to where he was sitting, so that he could ask him about the Prophet (blessings and peace of Allah be upon him), and he brought his companions close and made them stand behind Abu Sufyan, and he said to his interpreter: Tell them that I am going to ask this man about Muhammad, and if he lies to me, they should tell me that he is lying. What he meant was: Do not feel so shy that you keep quiet if he tells lies. This was to ensure that what he would hear from him would be true, and so that he would only testify to the truth. Abu Sufyan later swore by Allah that were it not that he would be ashamed if they told people in his homeland that he had told lies, which would result in him being shamed by his people, he would have told lies about the Prophet (blessings and peace of Allah be upon him), and he would have described him in ways that were not true. This is the impact of shirk and disbelief on those who follow that path; it makes them far removed from being truthful and fair-minded with one who follows a religion and faith other than theirs. If there is one among them who is fair-minded, that is only because he still has some element of honesty and innocence and thus speaks the truth, or he is afraid of being shamed among his people and described as a liar. This is one of the sound characteristics that the Arabs still adhered to, as was the case with Abu Sufyan in this hadith.
The first question he asked him was: What is Muhammad’s lineage among you? Abu Sufyan replied that he was from a prominent lineage. Then he asked him whether anyone among the Arabs had claimed to be a prophet before he appeared, and he said no, it never happened that anyone claimed to be a prophet before him. Then he asked him whether any of his forefathers were kings, and he replied: No. Then he asked him whether the prominent figures and leaders were the ones who followed him, or the lowly, young and poor? He replied: Rather most of his followers are the weak and lowly. Then he asked him whether they were increasing in number or decreasing? He replied: Rather they are increasing and their numbers are rising. Then he asked him whether any of them had recanted out of displeasure with his religion; in other words, out of resentment, hatred and aversion towards Islam. He replied: No. Then he asked him whether they had ever accused him of lying before he claimed to be a prophet, and he replied: No. Then he asked him whether he acted treacherously and broke covenants, and he replied: No, but we have a truce – meaning a temporary cessation of fighting for ten years; this was the treaty of al-Hudaybiyyah – and we do not know how he will behave, whether he will uphold the treaty or act treacherously and break it. Abu Sufyan’s intention in saying that was to try to give the impression to Heraclius that the Prophet (blessings and peace of Allah be upon him) might act treacherously and break this treaty. Hence he said: “I was not able to say any word [against the Prophet (blessings and peace of Allah be upon him)] except this word,” meaning that his aim in giving this answer was to cast aspersions on the Prophet (blessings and peace of Allah be upon him). Then Heraclius asked him: Have you fought him? And he replied: Yes. Then he asked him: And how was your fight with him? He said: The war between us and him alternates – meaning that victory goes by turns; sometimes he prevails over us and sometimes we prevail over him. Then he asked him: What does he enjoin you to do? He replied: He says: Worship Allah alone and do not associate anything with Him; give up what your forefathers said. And he enjoins us to pray, be honest and practice self-restraint – which means refraining from doing unlawful things and everything that is contrary to decency. And he enjoins us to uphold ties of kinship, and show kindness to relatives in particular and to people in general, which includes all acts of kindness.
After Heraclius had questioned Abu Sufyan, he explained to him the reason for every question and what he wanted to learn, that could highlight the true nature of this Prophet. So Heraclius told him that he asked him about the lineage of Muhammad, and he told him that he was of a good lineage; such are the Messengers, for Allah chooses them from among the noblest and best in lineage of the people, for one who is of noble lineage will be furthest removed from false claims, and the people will be more likely to believe him and follow him. He asked him whether anyone among [the Arabs] had said such things before him, and Abu Sufyan said that that had not happened, so Heraclius said: I say: If anyone had said this before him, I would have thought that he was a man who was imitating someone else who had claimed to be a prophet. Heraclius asked Abu Sufyan whether any of his forefathers had been kings, and he said no. So Heraclius said: If any of his forefathers had been kings, I would have thought that he was a man who was trying to regain the kingdom of his father for himself, but he is not descended from kings so that one might think that of him. Heraclius asked Abu Sufyan whether they had accused him of lying before he said what he said, and Abu Sufyan said that they had not done that. So Heraclius said: I am sure that he would not have refrained from telling lies about people then told lies about Allah, because telling lies about Allah is worse and a greater offence. He asked him whether the nobles of the people followed him, or the weak and lowly, and Abu Sufyan said that the weak and lowly followed him. They are usually the followers of the Messengers, as is known from their life stories. That is because the nobles do not like anyone to be given precedence over them, whereas the weak and lowly do not refrain; rather they hasten to accept and follow the truth. This is what is mostly the case, although among the earliest followers of the Prophet (blessings and peace of Allah be upon him) were some prominent figures who became some of the foremost followers of his religion, such as Abu Bakr as-Siddiq, ‘Umar ibn al-Khattab, Hamzah and others. Heraclius asked him whether they were increasing in number or decreasing, and Abu Sufyan told him that they were increasing. This is how it is with faith, until it is completed. The fact that they were increasing in numbers indicated that he was indeed a Prophet, because they saw further evidence for the truth every day, and so more people became Muslim every day. He asked him whether any of them had recanted out of displeasure with his religion after having entered it, and he said no. Heraclius told him that this is how faith is when its sweetness enters the heart: once that sweetness has entered the heart and settled in it, it never leaves it. Heraclius asked him whether he acted treacherously, and he said no. Such are the Messengers; they never acted treacherously because treachery is a shortcoming, and people of virtue and noble character would not stoop to that level, let alone the Prophets. He asked him what he enjoined upon them, and he said that he enjoined them to worship Allah alone and not to associate anything with Him, and he forbade them to worship idols, which are three-dimensional images made of materials such as stone and wood, in the form of a human image. And he enjoined them to pray, be honest and exercise self-restraint.
Then Heraclius told Abu Sufyan that if what he had told him was true, then this man was indeed a Prophet and he would take control of the land of Bayt al-Maqdis, which refers to Greater Syria or the domain of Heraclius. Then he said: I knew that he would appear, but I did not think that he would be from among you. If I knew that I could reach him, I would have taken the trouble to meet him – meaning that he would have endured the hardships of travel – and if I were with him, I would have washed his feet – by way of honouring him, showing respect to him and serving him. This is to be understood as it appears to be, or it may be understood as indicating how serious he would be in obeying him and following his commands, to the extent that he would be willing to do such a thing himself.
Then Heraclius called for the letter of the Messenger of Allah (blessings and peace of Allah be upon him) with which he had sent Dihyah al-Kalbi to the ruler of Busra, who was the governor of that city, namely al-Harith ibn Abi Shamr al-Ghassani. The ruler of Busra had sent the letter to Heraclius, who read it. In the letter it said: “In the name of Allah, the Most Gracious, the Most Merciful. From Muhammad, the slave of Allah and His Messenger, to Heraclius, the ruler of Byzantium” – who is held in high esteem by his people. “Peace be upon those who follow true guidance” – this is the greeting to be used when addressing disbelievers. “To proceed: I call you with the call of Islam” – that is, with the call that Allah has enjoined. “Become Muslim; you will be safe” – by being spared in this world from war and the jizyah, and in the hereafter by being saved from the Fire. This phrase, “Become Muslim; you will be safe”, is very brief, very eloquent and very concise. “And Allah will give you a twofold reward” – one reward for believing in your Prophet ‘Isa (Jesus), and another reward for becoming Muslim. “But if you turn away, then the sin of the subjects will be upon you.” What is meant is: the sins of the peasants, farmers, your followers and your subjects among the ordinary people will be upon you. That is because he was a barrier that stood between them and the religion of Allah (may He be glorified and exalted).
{Say, ‘O People of the Scripture, come to a word that is equitable between us and you - that we will not worship except Allah and not associate anything with Him and not take one another as lords instead of Allah.’ But if they turn away, then say, ‘Bear witness that we are Muslims [submitting to Him]’} [Al ‘Imran 3:64]. In other words, evidence has been established and it has become binding upon you to follow it, so acknowledge that we, in exclusion to you, are Muslims who submit to Allah, and you are disbelievers in Allah (may He be exalted).
“Abu Sufyan said: When Heraclius said what he said, and finished reading the letter, there was a great hubbub in his court” – meaning that there was a great deal of clamour and dispute – and voices were raised, and we were asked to leave his court. Abu Sufyan said to his companions: “This matter of Ibn Abi Kabshah is becoming significant” – meaning: the matter of Muhammad, whom we used to call by this name by way of mockery when he spoke to us, and we would say, Here is Ibn Abi Kabshah, conveying a message from heaven! Abu Kabshah was the Prophet’s foster-father; his name was al-Harith ibn ‘Abd al-‘Uzza. “Even the king of Banu al-Asfar is afraid of him” – as he has become so important that the ruler of the Byzantines fears him, and acknowledges his virtue and that he is a prophet. Then Abu Sufyan stated that he became certain that the Prophet (blessings and peace of Allah be upon him) would prevail and his religion would spread widely in the near future, then Allah caused him to become Muslim and guided him to Islam.
Ibn al-Natur, who was the governor of Jerusalem and a friend of Heraclius, was a Christian religious leader in Syria. He narrated that when Heraclius came to Aelia, he was in an ill temper, meaning that he was anxious and worried. One of his advisors – who were his generals and inner circle – said to him: “You do not look well,” and we have noticed a change in your colour, which indicates that you are suffering from some worries and distress. Ibn al-Natur said: “Heraclius was an astrologer who used to watch the stars” – as he claimed that he could learn from them what would happen in the future or was happening at the present moment. When they asked him, he told them: “Last night, when I looked at the stars, I saw that the king of the circumcised had appeared” – meaning, I learned from the stars that the king of the nation that practices circumcision has appeared. “Who practices circumcision in this nation? They said: No one practices circumcision except the Jews; do not worry about them” – because they have no state and no power. “Write to the cities of your kingdom, instructing them to kill the Jews among them.” In other words, if you are afraid of them, then eradicate them. “Whilst they were not sure what to do, a man” – who was ‘Adiy ibn Hatim – “was brought to Heraclius who had been sent by the king of Ghassan to tell him about the Messenger of Allah (blessings and peace of Allah be upon him).” He said: There has emerged among us a man who claims to be a prophet; some people followed him and others opposed him. When Heraclius heard this news, he said: “Go and look, is he [the envoy from Ghassan] circumcised or not?” What is meant is that when Heraclius summoned this man and asked him about the story of that man who claimed to be a prophet, he instructed them to examine him and see whether he was circumcised or not. They told him that they had found him to be circumcised, so he asked him about the Arabs, and the envoy told him that they practised circumcision. Thus he realized that what he had seen [in the stars] referred to the Arabs, so Heraclius said: “The king of this nation has emerged.” In other words, this is the one whom I saw in the stars; what it meant is that the king of the nation that practices circumcision, namely the Arabs, has appeared in this land, and their state will prevail over all of this land. Then Heraclius wrote to a friend of his in Rome, which is the capital of Italy today, who was his equal in knowledge. Heraclius travelled to Homs, and as soon as he arrived there, a letter came to him from his friend in Rome – who was the bishop of Rome – agreeing with his interpretation about the appearance of the Prophet, and that he was indeed the Prophet whom ‘Isa (Jesus) had foretold. Heraclius called for a meeting with the prominent figures among the Byzantines in a great palace in Homs, so that he could tell them something important. Then he issued orders that the doors be locked. In other words, he entered a private section of the palace and locked the doors, then he looked out from his balcony, which was the highest part of the structure, and said: O Byzantines, do you want to be prosperous; do you want to be successful and guided, which means adhering to the truth in belief, words and deeds; do you want your dominion to continue and last? If you want that, then give allegiance to Muhammad, pledging to follow Islam. But they raced to the doors like wild donkeys – meaning that they leapt up like wild donkeys and rushed to the doors, wanting to get to Heraclius and kill him, but they found the doors locked. When Heraclius saw how averse they were to Islam and how violently they revolted against him, and he despaired of them ever believing and realized that they would never obey him, and that he would lose his power and dominion, he recanted and said: Bring them back to me. The Arabic wording may indicate either that he told his troops to keep them away from him, or that he told them to bring them back to him and not let them leave. Then he said to them: “I said what I said just now as a test, to see how firm your adherence to your religion is,” how committed you are to it and how strongly you will defend it. “So they bowed down to him,” in accordance with the custom of the non-Arabs, and that was the end of the story of Heraclius. That was his ultimate decision with regard to his response to the letter of the Messenger of Allah (blessings and peace of Allah be upon him), or with regard to whether to believe or not. However, after that other things happened, such as his preparing an army to go to Mu’tah and Tabuk, and his fighting the Muslims, and he remained a disbeliever.
This hadith highlights several of the major principles of Islam and of its message.
It refers to several of the characteristics of the Prophet (blessings and peace of Allah be upon him), and states that they were mentioned in the Torah and Gospel. What Heraclius said (about the Prophets) was something that he had learned from the previous Books. The Torah mentions this description of the Prophet or something similar about the signs of his Prophethood.
In this hadith we also see that one may write to the disbelievers to call them to Islam; one may show kindness to the one to whom the letter is written, and show due respect as is appropriate to his position, in ways that do not overstep the limits according to Islamic teachings.
If one of the People of the Book becomes Muslim, he will have a twofold reward.
The People of the Book had definitive knowledge of the truthfulness of our Prophet Muhammad (blessings and peace of Allah be upon him); those of them who did not believe in him only refrained from believing in him out of stubbornness or envy, or for fear of losing worldly status and the like.
Lying is regarded as reprehensible by all nations and peoples, and an enemy cannot be trusted not to tell lies about his enemies, so it is essential to be cautious and prudent.
One who is a leader with influence will bear the sin of his own disbelief and the sin of those who act upon his decision and follow him [in deciding not to believe]. The same applies to one who is a cause of someone going astray or who prevents him from being guided. .

8
It was narrated that Ibn ‘Umar (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Islam is built on five [pillars]: the testimony that none has the right to be worshipped but Allah and that Muhammad is the Messenger of Allah; establishing prayer; giving zakah; Hajj (pilgrimage); and fasting Ramadan.”.

Commentary : In this important hadith, the Prophet (blessings and peace of Allah be upon him) likened Islam to a well-built structure, and he likened its five pillars to firm foundations that bear the weight of that structure, for the structure cannot stand firmly without them, and other features of Islam are like a completion of that structure. The first of these pillars is the twin testimony of faith (shahadatayn), the testimony that none has the right to be worshipped but Allah and that Muhammad is the Messenger of Allah. These two testimonies form a single pillar, because they are interconnected and one of them cannot be separated from the other. What is meant by the twin testimony of faith is that the individual utters these words, acknowledging and affirming the oneness of Allah and that He alone is deserving of worship, to the exclusion of all others, and acknowledging and affirming that Muhammad ibn ‘Abdillah is the Messenger of Allah, believing that in his heart, and acting in accordance with the meanings thereof. This is the testimony that will benefit a person in the hereafter, so that he will attain Paradise and be saved from Hell.
The second pillar is establishing the prayer, which means regularly performing the five obligatory prayers every day and night – namely Fajr, Zuhr, ‘Asr, Maghrib and ‘Isha’ – performing the prayers on time, with all their conditions, essential parts and obligatory actions.
The third pillar is giving zakah, which is an obligatory, financial act of worship, to be given on every type of wealth that meets the minimum threshold, as defined in Islamic teachings, when one full lunar (or Hijri) year has passed since acquiring that wealth, giving one quarter of one tenth. One should also give zakah on an‘am animals [camels, cattle and sheep] and other livestock; zakah on crops, fruits, and trade goods; and zakah on rikaz, which is buried treasure that is brought out of the earth and, it was said, minerals and metals, on the basis of their minimum threshold (nisab), to be given at the time at which their zakah becomes due. Giving zakah in the proper manner to those who are entitled to it brings increased blessing (barakah) to wealth, and brings great reward in the hereafter, whereas being stingy and withholding it from those who are entitled to it brings bad consequences in this world and the hereafter, as has been explained in many texts of the Qur’an and Sunnah. Zakah is to be given to those who are entitled to it, who are mentioned in the verse: {Zakah expenditures are only for the poor and for the needy and for those employed to collect [zakah] and for bringing hearts together [for Islam] and for freeing captives [or slaves] and for those in debt and for the cause of Allah and for the [stranded] traveler - an obligation [imposed] by Allah. And Allah is Knowing and Wise} [al-Tawbah 9:60].
The fourth pillar is Hajj, which means going to the holy places to perform the rituals as an act of worship to Allah (may He be glorified and exalted), once in a lifetime. In order for hajj to be obligatory, one must be physically and financially able to do it.
The fifth and last pillar is fasting Ramadan, which is a physical act of worship. The word siyam (fasting) means refraining, with the intention of worship, from food, drink, sexual activity and other things that break the fast, from the break of dawn until the sun sets.
This hadith indicates that the pillars of Islam may be divided into four categories: that which is verbal and in the heart, namely the twin declaration of faith, which must be uttered on the tongue and believed in the heart; that which involves a physical action, namely prayer and fasting; that which is purely financial, namely zakah; and that which is both physical and financial, namely Hajj..

9
It was narrated from Abu Hurayrah that the Prophet (blessings and peace of Allah be upon him) said: “Faith is 60-odd branches, and decency (haya’) is a branch of faith.”.

Commentary : Faith consists of both words and deeds. It includes what one says in one’s heart, words uttered on the tongue, deeds of the heart, physical deeds and deeds of the tongue. It has many parts and branches, by means of which people may vary in virtue. In this hadith, the Prophet (blessings and peace of Allah be upon him) explained that the branches and characteristics of faith are 60-odd in number. The word translated here as “-odd” refers to a number between 3 and 10. What is meant is that faith has many characteristics and is composed of many deeds, including: deeds of the heart, such as affirming the oneness of Allah (Tawhid), putting one’s trust in Him, hope and fear; deeds of the tongue, such as uttering the twin declaration of faith, remembering Allah (dhikr), supplication (du‘a’) and reading and reciting Qur’an, and so on; and physical deeds, such as prayer, fasting, helping the desperate and standing up for one who has been wronged. The report narrated by Muslim explains the highest and lowest characteristics of faith: “The highest is saying La ilaha illa Allah (none has the right to be worshipped but Allah) and the lowest is removing a harmful thing from the road.”
Then the Prophet (blessings and peace of Allah be upon him) explained how important the characteristic of decency (haya’) is, and said that it is one of the characteristics of faith. Decency is a characteristic that motivates one to avoid what is reprehensible and prevents one from falling short in giving others their due rights. It is of two types: innate and religiously prescribed. What is referred to in this hadith is the type of decency that is prescribed in Islamic teachings, which makes one feel too shy before Allah (may He be exalted), lest He sees you where He has forbidden you to be, or He does not see you where He has commanded you to be. In this sense, decency is the strongest motive to do good and the greatest deterrent against doing evil. Hence it is part of faith; in fact it is a sign of perfect faith.
Decency is singled out for mention here because it is something natural [to many people], and many may not realize that it is a part of faith. This indicates that good manners and attitudes are also connected to faith and to the various levels of faith. The branches of faith are referred to briefly in this hadith, but they are explained and discussed in detail in other hadith texts. The mention of a particular number does not mean that they are limited to 60-odd or 70-odd; rather it indicates that there are many deeds of faith.
This hadith clearly states that deeds are part of faith..

10
It was narrated from ‘Abdullah ibn ‘Amr (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “The Muslim is the one from whose tongue and hand the Muslims are safe, and the [true] muhajir is the one who shuns (hajara) that which Allah has forbidden.”.

Commentary : This hadith is an example of the concise speech of the Prophet (blessings and peace of Allah be upon him). In it, the Prophet (blessings and peace of Allah be upon him) teaches us to acquire Islamic manners and attitudes, which increase love and harmony among the Muslims. What it means is that the perfect Muslim who attains all the good characteristics that Islam promotes is the one who does not harm any other Muslim in word or deed. The tongue and hand are mentioned in particular, because of the many mistakes they commit and the great deal of harm that they cause, because most ills result from these two things. The tongue tells lies, backbites, reviles and bears false witness, and the hand strikes, kills, steals and so on. The tongue is mentioned first, because causing harm and offence with the tongue is more frequent and easier, and it is more hurtful; it affects both the living and the dead. The Prophet (blessings and peace of Allah be upon him) explained that the one who may be called a muhajir (lit. migrant) in a perfect sense is the one who shuns (hajara) that which Allah has forbidden. So the muhajir who is truly deserving of praise is the one who combines leaving his homeland and people with shunning that which Allah (may He be exalted) has forbidden. Simply migrating from the land of shirk whilst persisting in sin is not hijrah (migration) in a complete and perfect sense. The muhajir in the true sense is the one who does not stop at physical migration, leaving a land of war for a land of safety; rather he is the one who shuns (hajara) everything that Allah has forbidden.
This hadith urges us to refrain from harming any Muslims in any way.
It also teaches us that what a person appears outwardly to be is not something that Allah cares about, unless it is supported by righteous deeds that confirm the soundness of the outward appearance..

12
It was narrated from ‘Abdullah ibn ‘Amr (may Allah be pleased with him) that a man asked the Prophet (blessings and peace of Allah be upon him): What aspect of Islam is best? He said: “Offering food to people, and saying salaam to those whom you know and those whom you do not know.”.

Commentary : In this hadith, the Prophet (blessings and peace of Allah be upon him) explains which deeds of Islam are better than others, after believing and doing the pillars of Islam. That was in response to a question that someone asked. The Prophet (blessings and peace of Allah be upon him) mentioned two things: the first was frequently offering food to people, by which he meant more than what is required in zakah. That includes charity, gifts, hosting people, giving feasts and feeding the poor, seeking the pleasure of Allah (may He be exalted), because food is necessary for the maintenance of physical well-being, and the virtue of offering food to people increases at times when the need for it is greater, which is at times of famine and when prices are high.
The second thing is saying salaam to every Muslim, seeking the pleasure of Allah, without differentiating between one person and another. That is because the greeting of Islam is for all Muslims, and the greeting of salaam is the first means of creating harmony and bringing about a sense of love among Muslims. Spreading the greeting of salaam enhances harmony and love among the Muslims and makes their slogan apparent and widespread, in contrast to other religious communities. In addition to that, it teaches self-discipline and humility, and shows respect to other Muslims.
Offering food and spreading the greeting of salaam are mentioned together in this hadith because by means of both, one will show kindness in word and deed, which is the most perfect kindness. This is described as being the best of Islam after fulfilling the obligatory duties of Islam, because any Muslim who would offer food and spread the greeting of salaam would surely affirm his strong belief in Allah, His angels, His Books, His Messengers and the Last Day..

13
It was narrated from Anas that the Prophet (blessings and peace of Allah be upon him) said: “No one of you truly believes until he loves for his brother what he loves for himself.”.

Commentary : In this hadith – of which it was said that it is a quarter of Islam and is one of the four hadiths from which good manners and characteristics stem – the Prophet (blessings and peace of Allah be upon him) explained that no Muslim can attain perfect faith – and the negation here does not mean that he is no longer a Muslim at all; rather it means that he has not attained perfect faith – until he loves for his brother what he loves for himself of good deeds and all types of goodness in both religious and worldly terms, and he dislikes for him what he dislikes for himself. So if he sees some shortcoming in the religious commitment of his Muslim brother, he strives to point it out and help him rectify it, and if he sees him doing good, he supports him and helps him to be steadfast in that and to do more. So the believer is not truly a believer until he likes for people what he likes for himself. That can only come from having a heart that is free of any rancour, ill feelings and envy, because envy leads to the envier hating to see anyone surpass him in anything good or even to see him equalling him in that, because he wants to be superior to people by means of what he has of virtues and achievements, and he wants to be the only one to stand out in that regard. But faith requires the opposite of that, which is to wish for all the believers to share with him in the blessings that Allah has bestowed upon him..

15
It was narrated that Anas said: The Prophet (blessings and peace of Allah be upon him) said: “No one of you [truly] believes until I am dearer to him than his father, his child and all the people.”.

Commentary : Love of the Prophet (blessings and peace of Allah be upon him) is one of the basic principles of faith, and it is accompanied by love of Allah (may He be glorified and exalted). Allah has issued a warning to the one who gives precedence over that to any of the things to which one may have a natural inclination to love, such as family, wealth, homeland and the like, as He says: {Say, [O Muhammad], ‘If your fathers, your sons, your brothers, your wives, your relatives, wealth which you have obtained, commerce wherein you fear decline, and dwellings with which you are pleased are more beloved to you than Allah and His Messenger and jihad in His cause, then wait until Allah executes His command} [at-Tawbah 9:24]. The believer is not a believer in the perfect sense until he gives precedence to love of the Messenger (blessings and peace of Allah be upon him) over love of anyone else. Love of the Messenger (blessings and peace of Allah be upon him) stems from love of the One Who sent him.
Sound love dictates following the beloved and loving what he loves, and hating what he hates. Love means going along with the beloved in all situations. If this love is sincere, it must inevitably make one follow the Prophet (blessings and peace of Allah be upon him) and adhere to his Sunnah. The sign of loving the Messenger (blessings and peace of Allah be upon him) is that if obeying the commands of the Messenger (blessings and peace of Allah be upon him) conflicts with any other inclination or person that would prompt one to do otherwise, one gives precedence to obeying the Messenger (blessings and peace of Allah be upon him) and complying with his commands over the other thing. This is an indication that one’s love for the Messenger (blessings and peace of Allah be upon him) is sound. But if one gives precedence to going along with any of these other things that one has a natural inclination to love over obeying the Messenger (blessings and peace of Allah be upon him) and complying with his commands, this indicates that he has not attained the perfect faith that is required of him. Part of loving the Prophet (blessings and peace of Allah be upon him) is supporting his Sunnah and defending his message, and wishing that one had lived during his lifetime so that he could have offered his life and his wealth to protect him. This love is not sound until one holds the Prophet (blessings and peace of Allah be upon him) in high esteem and gives him precedence over any parent, child, person who did one a favour or person whom one likes.
This hadith is very concise, because these few words carry a great deal of meaning. That is because there are three types of love: love based on respect and veneration, such as love of a parent; love based on compassion and mercy, such as love of a child; and love that results from liking someone and finding that one has much in common with him, such as love of any other person. This hadith refers to all the reasons why one person may love another..

16
It was narrated from Anas ibn Malik (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “There are three characteristics, whoever attains them will find the sweetness of faith: when Allah and His Messenger are dearer to him than all others; when he loves someone and only loves him for the sake of Allah; and when he would hate to go back to disbelief as he would hate to be thrown into the fire.”.

Commentary : This important hadith represents one of the basic principles of Islam. In it, the Prophet (blessings and peace of Allah be upon him) speaks of three characteristics that are among the most sublime characteristics of faith. Whoever perfects these characteristics will find the sweetness of faith, for faith has a sweetness and a flavour that may be tasted in the heart just as the sweetness of food and drink may be tasted in the mouth. Just as one cannot enjoy the sweetness of food and drink except when one is in good health, by the same token, if the heart is sound and free of the disease of misleading whims and desires and forbidden pleasures, it will taste the sweetness of faith, but if it is sick and unhealthy, it will not taste the sweetness of faith; rather it may find sweetness in that which could lead to loss and doom, namely desires and sins. Whoever tastes the sweetness of faith will find pleasure in doing acts of worship and obedience, and will give them precedence over worldly pursuits, putting up with hardship for the sake of Allah (may He be exalted).
The first characteristic is when Allah and His Messenger are dearer to him than all others. Love of Allah stems from knowing His names and attributes, contemplating His creation and what is in it of wisdom, purpose and wondrous things. Love of Allah also stems from reflecting on the blessing that He has bestowed upon people, for all of that is indicative of His perfect might, wisdom, knowledge and mercy. A person’s love for His Creator (may He be glorified and exalted) will lead him to adhere to His laws and obey Him, and refrain from what He has forbidden. Love of the Messenger (blessings and peace of Allah be upon him) stems from love of Allah, and what results from that love is following the Prophet (blessings and peace of Allah be upon him) in what he enjoins and forbids, such as obeying Allah (may He be glorified and exalted). The Muslim should love the Messenger (blessings and peace of Allah be upon him) more than he loves himself and more than he loves his father, his mother, his son, his daughter, his wife, his friend, his relatives, and all people.
The second characteristic is when one loves someone and only loves him for the sake of Allah. This encourages us to love one another for the sake of Allah, which is one of the strongest bonds of faith, for it is not love for the sake of exchanging benefits or attaining worldly gains; rather what brings them together is love for the sake of Allah. As a result of that love, the Muslim will try to help and benefit his Muslim brother and will refrain from harming him, as it says in the hadith narrated in as-Sahihayn: “The Muslim is the brother of his fellow Muslim; he does not wrong him or let him down. Whoever meets his brother’s needs, Allah will meet his needs, and whoever relieves a Muslim of some worldly distress, Allah will relieve him of some of the distress of the Day of Resurrection. Whoever covers a Muslim (conceals his sin), Allah will cover him (conceal his sin) on the Day of Resurrection.”
The third characteristic is when the Muslim would hate to go back to disbelief as he would hate to be thrown into the fire. For when faith takes root in the heart and the individual adheres sincerely to it and tastes its sweetness and flavour, he will love it and will love to be steadfast in adhering to it and to learn more about it, and he would hate to leave it. In his case, his hating to leave it will be greater than his hatred of being thrown into the fire. When a person tastes the sweetness of faith in his heart, he realizes the bitterness of disbelief, evildoing and sin. It was said that the Prophet (blessings and peace of Allah be upon him) said this as a warning to the Sahabah, for they had been disbelievers then had become Muslim, but some individuals still had some inclination in their hearts to what they had known in the past. Hence the Prophet (blessings and peace of Allah be upon him) explained to them that going back to disbelief would be like a man throwing himself into the fire, because the ultimate fate of the disbelievers is to be thrown into the fire of hell; recanting one’s repentance and going back to sin is also like throwing oneself into the fire of hell, because of the seriousness of the sin of disbelief and going back to it.    .

17
It was narrated from Anas that the Prophet (blessings and peace of Allah be upon him) said: “The sign of faith is loving the Ansar and the sign of hypocrisy is hating the Ansar.”.

Commentary : The Ansar possessed many virtues and attained great honour. The Prophet (blessings and peace of Allah be upon him) highlighted the virtue of the Ansar in more than one hadith.
This hadith highlights some of their virtues. In it, the Prophet (blessings and peace of Allah be upon him) urged the Muslims to love the Ansar. They were the people of Madinah who lived there before the Prophet (blessings and peace of Allah be upon him) migrated to the city. The Prophet (blessings and peace of Allah be upon him) stated that the sign of a person having perfect faith is that he loves the Ansar because of their having been true to what they promised Allah (may He be glorified and exalted), which was that they would give shelter to His Prophet (blessings and peace of Allah be upon him), support him against his enemies at the time of weakness and hardship, be good neighbours to him, show great friendship to him and love him sincerely. Thus the Ansar supported the cause of Allah and supported His Messenger, so loving them is part of having perfect love for Allah and His Messenger (blessings and peace of Allah be upon him). The Muslim’s love for the Ansar is one of the signs of his having sound faith and being sincere in his Islam. If someone hates them, his hatred of them is a sign of his hypocrisy and of evil that he is harbouring in his heart.
This hadith indicates that it is encouraged to love the close friends of the Most Gracious and acknowledge their virtue, and it is a warning against hating them and showing enmity towards them. Loving the close friends and beloved ones of Allah is part of faith..

18
It was narrated from ‘Ubadah ibn al-Samit (may Allah be pleased with him) – who was present at Badr and was one of the leaders on the night of al-‘Aqabah – that the Messenger of Allah (blessings and peace of Allah be upon him) said, when he had a group of his companions around him: “Swear allegiance to me, pledging that you will not associate anything with Allah; you will not steal; you will not commit zina (unlawful sexual relations); you will not kill your children; you will not commit any fabrication between your hands and feet; and you will not disobey [me] in anything that is right and proper. Whoever among you fulfils that, his reward will be due from Allah. Whoever commits any of those [infractions] and is punished in this world, it will be an expiation for him, and whoever commits any of those [infractions] then Allah conceals [his sin], then it is up to Allah: if He wills, He will pardon him, and if He wills, He will punish him.”
And we swore allegiance to him on that basis..

Commentary : ‘Ubadah ibn al-Samit (may Allah be pleased with him) was present at the Battle of Badr, and he was one of the leaders who stepped forward to swear allegiance, pledging to support the Messenger of Allah (blessings and peace of Allah be upon him) on the night of al-‘Aqabah in Mina - when the Prophet was in Makkah, before he migrated to Madinah. Jamrat al-‘Aqabah is named after that place. They were twelve men, and they are the group referred to here. In this hadith, ‘Ubadah (may Allah be pleased with him) tells of what happened on that night, when those leaders swore allegiance to the Prophet (blessings and peace of Allah be upon him). Swearing allegiance is like making a covenant and a promise. The Arabic term comes from a root meaning to buy, because it is like a transaction, as if each party gives what it has in return for what the other party has. On the part of the Messenger of Allah (blessings and peace of Allah be upon him) there was the promise of reward, and on the part of the others, there was the commitment to obey.
The Prophet (blessings and peace of Allah be upon him) accepted their oath of allegiance and made a deal with them that they should not associate anything with Allah, and that they should affirm Allah’s oneness with belief in Tawhid that was pure and free from shirk, worshipping Him alone. In return for that, paradise would be theirs. They also pledged that they would not steal, because Islam came to protect people’s wealth. They pledged that they would not commit zina, because Islam protects people’s honour and lineage. He also accepted their pledge that they would not kill their children; children are mentioned in particular, because killing them is both murder and severing ties of kinship, and in most cases they killed their children because of poverty or for fear of poverty. He accepted their pledge that they would not commit any fabrication between their hands and feet; fabrication means making things up and telling lies. Fabrication is connected to hands and feet here because most actions are done by means of them, even though other faculties may also be involved. He accepted their pledge that they would not disobey his command in anything that was right and proper, and disobedience is the opposite of obedience. The word ma‘ruf (translated here as anything that is right and proper) is a comprehensive term which includes everything that is known to be part of obeying Allah (may He be exalted) and showing kindness to people. Whoever held fast to what he had pledged to do and did not commit any of these sins that are forbidden, his reward was assured and he would find it on the Day of Resurrection with his Lord, because he did not break his promise.
If someone commits any of the sins that incur a hadd punishment according to Islamic teachings, such as zina and stealing, and incurs the penalty, being subjected to the hadd punishment in this world, that hadd punishment will erase that sin and the punishment thereof will be waived from him in the hereafter, because Allah is too generous and too merciful to punish His slave twice. If someone commits one of these sins and Allah conceals his sin in this world, and he is not punished for that sin, then he is subject to the will of Allah (may He be glorified and exalted): if He wills, He will forgive him and admit him to Paradise along with the first to enter it, and if He wills, He will punish him in Hell commensurate with his offence, then admit him to Paradise..

19
It was narrated from Abu Sa‘id al-Khudri (may Allah be pleased with him) that he said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Soon the best wealth that a Muslim will have will be sheep that he follows to the mountaintops and places where rain falls, fleeing from tribulations for the sake of his faith.”.

Commentary : The Prophet (blessings and peace of Allah be upon him) used to warn his ummah about tribulations (fitnahs), especially those that will occur at the end of time.
In this hadith, the Prophet (blessings and peace of Allah be upon him) explained to the Sahabah (may Allah be pleased with them) that soon circumstances would change, and tribulations would come, affecting all people and reaching everywhere. When that happened, the best wealth a Muslim could have at that time would be sheep. They are singled out for mention because their nature is quiet and tranquil, and there is blessing (barakah) in them, because the one who keeps away from people and tends sheep can eat their meat and the meat of their offspring, drink their milk, and make use of their wool for clothing and other things, and the sheep can graze on plants and vegetation in the mountains and drink from springs. These benefits and the option of going to mountainous locations are not found with anything other than sheep. By the same token, their increase in weight and number is furthest removed from earnings that could be contaminated with any unlawful elements, such as riba, and earnings that could be contaminated with dubious elements. They are amenable and do not require much care, but they bring many benefits. He can graze them and follow them to the mountaintops, which offer protection to the one who seeks refuge in them from his enemy. The “places where rain falls” are the bottoms of valleys and oases in the desert, because in such places one can find vegetation and water, so he can drink and give water to his sheep and let them graze on that vegetation. Thus he may flee for the sake of his faith, to avoid falling prey to those tribulations and seeking to save himself, for if he exposes himself to tribulations, he may not be able to save himself from falling into sin.
What is meant by tribulations in this hadith is those in which truth is mixed with falsehood, and one cannot tell them apart. As for tribulations in which truth can be distinguished from falsehood, the individual is required to side with the truth and strive to oppose falsehood. Or it may be that what is meant by tribulations is when corruption overwhelms the people of a particular era and the people of falsehood become strong whilst the people of faith become weak. In that case, the one who remains there [where the tribulation is] will not be safe, so he should flee for the sake of his faith, because loss of faith cannot be compensated by anything.
This hadith also highlights the virtue of raising sheep, and shows that they are the most beneficial kind of wealth at times of tribulation. It also warns against exposing oneself to tribulations and falling into them..

20
It was narrated that  ‘A’ishah said: When the Messenger of Allah (blessings and peace of Allah be upon him) enjoined them to do something, he would enjoin them to do deeds that they were able to do. They said: We are not like you, O Messenger of Allah, for Allah has forgiven your previous and future sins. He got so angry that that could be seen in his face, then he said: “The one who fears Allah the most among you and has the most knowledge of Him is me.”.

Commentary : The Prophet (blessings and peace of Allah be upon him) was keen to make things easy for people, and he did not burden them with good deeds and acts of worship that were beyond them and that they would not be able to do. He warned them against taking on too much and going to extremes.
In this hadith, the Mother of the Believers ‘A’ishah (may Allah be pleased with her) narrated that the Prophet (blessings and peace of Allah be upon him) used to enjoin his companions to do that which they were able to do and could persist in, because he was keen that they should be consistent in doing good deeds, not that they should do a great number of such deeds. But because they were so keen to do acts of obedience and worship, they wanted to strive hard, so they asked for permission to do more acts of worship, seeking to do good and earn increased reward. They said to the Prophet (blessings and peace of Allah be upon him): Your previous and future sins have been forgiven; you do not need to strive, yet despite that you continue to do good deeds. So how about us, when our sins are many?
The Messenger of Allah (blessings and peace of Allah be upon him) got angry at that, and told them that he was the one who feared Allah the most among them and had the most knowledge of Him. In other words, the matter is not as you think. If going to extremes in worship and overburdening oneself with more than one could bear constituted obedience to Allah, I would be the first among you to do that, because I have the most knowledge of what is pleasing to Allah, and the more knowledge a person has, the more he will strive in obedience and worship, and the more he will fear Allah. This indicates that it is part of the Sunnah to be moderate in doing supererogatory (nafil) acts of worship, and to commit only to that which one is able to do regularly, because exhausting oneself in worship leads to resenting it and giving it up.
This hadith is also indicative of the Prophet’s kindness towards his ummah, and indicates that religion is easy..

21
It was narrated from Anas ibn Malik  (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “There are three characteristics, whoever has them will taste the sweetness of faith: the one for whom Allah and His Messenger are dearer than all others; the one who loves a person and only loves him for the sake of Allah (may He be glorified and exalted); and the one who would hate to go back to disbelief, after Allah has saved him from it, as he would hate to be thrown into the fire.”.

Commentary : 114371.

1235
Muhammad ibn ‘Abdur-Rahmān reported: that a man from the people of Iraq said to him: "Ask 'Urwah ibn az-Zubayr on behalf of me about a man who proclaims Talbiyah for Hajj and when performs Tawāf around the House, may he end his Ihrām or not? If he tells you that he may not end his Ihrām, tell him that there is a man who advocates this opinion." He said: I asked him, and he said: "He who proclaims Talbiyah for Hajj may not end his Ihrām except with Hajj." I said: "There is a man who advocates this opinion." He said: "How bad his opinion is!" Then, the man came across me and asked me, and I related to him, and he said: "Say to him: There is a man who reported that the Messenger of Allah (may Allah's peace and blessings be upon him) did that, and what about Asmā’ and Az-Zubayr who did that?" He said: I came to him and mentioned that to him, and he said: "Who is this?" I said: "I do not know." He said: "Why does he not come to me by himself and ask me?! I think he is an Iraqi." I said: "I do not know." He said: "He told a lie, for the Messenger of Allah (may Allah's peace and blessings be upon him) performed Hajj, and Ā’ishah (may Allah be pleased with her) informed me: that the first thing he began with when he came to Makkah was to make ablution and then perform Tawāf around the House. Then, Abu Bakr performed Hajj, and the first thing he began with was Tawāf around the House, and there was nothing else. Then, ‘Umar did the same. Then, ‘Uthmān performed Hajj, and I saw that he first began with Tawāf around the House, and there was nothing else. Then Mu‘āwiyah and ‘Abdullāh ibn ‘Umar. Then, I performed Hajj with my father, Az-Zubayr ibn al-‘Awwām, and the first thing he began with was Tawāf around the House, and there was nothing else. Then, I saw the Muhājirūn and Ansār do that, and there was nothing else. Then, the last one I saw doing that was Ibn ‘Umar; then, he did not break it with ‘Umrah. This is Ibn ‘Umar with them; why do they not ask him? And none among the past would start with anything when they set their feet before Tawāf around the House, and then they would not end their Ihrām. I saw that when my mother and maternal aunt came, they would not start with anything before the House, around which they would perform Tawāf, and then they would not end their Ihrām. My mother told me that she and her sister, Az-Zubayr, and so-and-so and so-and-so came to perform ‘Umrah only, and after they wiped over the corner, they ended their Ihrām. He told a lie in what he mentioned about that..

Commentary : In this Hadīth, the Tābi‘i Muhammad ibn ‘Abdur-Rahmān ibn Nawfal al-Madani relates that a man from the people of Iraq said to him: "Ask ‘Urwah ibn az-Zubayr on behalf of me about a man who proclaims Talbiyah for Hajj." To proclaim Talbiyah is to say it in a loud voice. It here refers to assuming Ihrām for Hajj. And he reaches Makkah "and when he performs Tawāf" al-Qudūm "around the House", he may end his Ihrām once he performs Tawāf, without making Tawāf between Safa and Marwah, or not? It is said that the man meant to ask about dissolving Hajj and turning it into ‘Umrah. If the reply of ‘Urwah is that "he may not end" his Ihrām once he performs Tawāf, "tell him that there is a man" - meaning ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) - who advocates the opinion that Hajj may be dissolved and turned into ‘Umrah and Ihrām may be ended right after Tawāf.
Muhammad ibn ‘Abdur-Rahmān informed that he posed the question to ‘Urwah as requested by this man. So, ‘Urwah said: He who proclaims Talbiyah for Hajj "may not end" his Ihrām except with Hajj and after completing all the rituals of Hajj. In response, Muhammad informed him that a man believed that he might end his Ihrām once he performed Tawāf. Thereupon, ‘Urwah said: "How bad his opinion is!" He criticized this view held by him. Then, Muhammad ibn ‘Abdur-Rahmān said: "The man" who asked me to pose the question to 'Urwah "came across me," i.e., he intercepted and met me and asked me about the reply of 'Urwah. I related to him what 'Urwah had said. Thereupon, the man said to Muhammad ibn ‘Abdur-Rahmān: Say to him: "There is a man", meaning Ibn' Abbās (may Allah be pleased with him), who held the view that if a person has not brought the Hady and he proclaimed Talbiyah for Hajj, he should end his Ihrām for Hajj after performing Tawāf; and that whoever wants to continue his Hajj should not approach the House until he has returned from 'Arafāt. He based his opinion on the command given by the Prophet (may Allah's peace and blessings be upon him) to his Companions who did not bring the Hady to turn it into 'Umrah. Ibn' Abbās reported that the Messenger of Allah (may Allah's peace and blessings be upon him) did that, i.e., he gave this instruction to his Companions who did not bring the Hady in the Farewell Hajj. This is known to have been the view adopted by Ibn' Abbās (may Allah be pleased with him), and the majority disagreed with him.
He also urged him to ask him about Asmā' bint Abi Bakr and Az-Zubayr ibn al-‘Awwām (may Allah be pleased with both of them), 'Urwah's parents, and the fact that they ended their Ihrām once they performed Tawāf. So, Muhammad ibn ‘Abdur-Rahmān went to ‘Urwah and mentioned that to him. Thereupon, ‘Urwah asked him about the questioner who sent him with these questions. Muhammad told him that he did not know him. ‘Urwah said: Why does he not come to me himself and ask me? I think he is an Iraqi. This is because they were known at the time for their rigidity in religious matters. Muhammad replied: I do not know. ‘Urwah said: He lied as he attributed this action to the Prophet (may Allah's peace and blessings be upon him) and also attributed it to Asmā' and Az-Zubayr (may Allah be pleased with both of them). Indeed, the Messenger of Allah (may Allah's peace and blessings be upon him) performed Hajj, and Ā’ishah (may Allah be pleased with her) - she was his maternal aunt - informed me: "that the first thing he began with", i.e., when the Prophet (may Allah's peace and blessings be upon him) came to Makkah, was to make ablution and then perform Tawāf al-Qudūm around the House. Then, he completed the activities and rituals of Hajj. And that when Abu Bakr (may Allah be pleased with him) set out for Hajj after the Prophet (may Allah's peace and blessings be upon him), the first thing he would start with was Tawāf around the House. "And there was nothing else," i.e. he did not change Hajj, dissolve it, and turn it into 'Umrah or Hajj of Qirān. Then, ‘Umar ibn al-Khattāb and ‘Uthmān did like him, and then Mu‘āwiyah, ‘Abdullāh ibn ‘Umar, and Az-Zubayr ibn al-‘Awwām (may Allah be pleased with them), and then the Muhājirūn and Ansār; they would start with Tawāf al-Qudūm. Then, Ibn' Umar was the last one I saw doing that - i.e., starting with Tawāf. "Then, he did not break it with 'Umrah," i.e., he did not dissolve it and turn it into 'Umrah. Instead, he continued his Ihrām until he finished it. "This is Ibn 'Umar" present "with them, why do they not ask him?" about the matters of their religion, if they are truthful in following the Sunnah! Likewise, there was none among the Companions who passed by except that they would start with Tawāf around the House when they set their feet, and then they would not end their Ihrām right after Tawāf.
Then, ‘Urwah ibn az-Zubayr informed that he saw that when his mother Asmā’ bint Abu Bakr and his maternal aunt ‘Ā’ishah, Mother of the Believers (may Allah be pleased with both of them), came to Makkah, the first thing they would do was Tawāf al-Qudūm around the House, and they would not end their Ihrām right after Tawāf. "My mother told me that she and her sister" 'Ā’ishah, the affirmer of the truth, came to Makkah, and with them were "Az-Zubayr and so-and-so and so-and-so", listing names of the Companions (may Allah be pleased with them), "to perform 'Umrah only" in the past, "After they wiped over the corner," i.e., the Black Stone, and started Tawāf from there, completed their Tawāf around the House and their Sa'i between Safa and Marwah, and shaved their heads, "they ended their Ihrām." "He", i.e., the questioner, "told a lie in what he mentioned about that", i.e., the ending of Ihrām right after Tawāf.
The Hadīth demonstrates that the first thing to be done within the Sacred Precincts is to start with the Tawāf al-Qudūm.
It also indicates that if a person assumes Ihrām for Hajj only, there is nothing wrong with him performing Tawāf around the House.
The Hadīth points out that one of the etiquettes that a questioner should observe is to pose his question by himself, if possible..

1236
Asmā’ bint Abi Bakr (may Allah be pleased with her) reported: As we set out in Ihrām, the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Whoever has Hady should remain in Ihrām, and whoever does not have Hady should end Ihrām." I did not have Hady, and so I ended Ihrām. Az-Zubayr had Hady, and so he did not end Ihrām. She said: I wore my clothes and went out and sat beside Az-Zubayr. Thereupon, he said: "Stay away from me." I said: "Do you fear that I would jump on you?!".

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 till the beginning of the rituals of Hajj on the 8th day of Dhul-Hijjah.
In this Hadīth, Asmā’ bint Abi Bakr (may Allah be pleased with her) mentions part of what happened during the Farewell Hajj. She informs that they set out in Ihrām for Hajj during the tenth Hijri year. When the Prophet (may Allah's peace and blessings be upon him) reached Makkah, performed Tawāf around the House, and made Sa‘i between Safa and Marwah, he enjoined his Companions who had Hady - a name for the livestock, camels, cows, and sheep offered to the Ka‘bah as an act of worship to Allah - to remain in Ihrām till they would end it after standing at ‘Arafah and complete the rituals of Hajj; thus, they performed Hajj of Qirān, performing Hajj and ‘Umrah together. As for those who did not have Hady with them, they should perform ‘Umrah and end Ihrām and then wait in Tamattu‘ till the day of Tarwiyah, the 8th of Dhul-Hijjah, on which they would assume Ihrām for Hajj; thus, they performed Hajj of Tamattu‘.
Asmā’ (may Allah be pleased with her) related that she was among those who did not have Hady, so they performed ‘Umrah with Tamattu‘. Meanwhile, her husband Az-Zubayr ibn al-‘Awwām (may Allah be pleased with him) was one of those who brought the Hady, and so he remained in Ihrām. After she ended her Ihrām, she put on her clothes. This probably refers to her adorned clothes, for women are not forbidden from wearing stitched clothes under Ihrām. The version narrated by An-Nasā’i supports this: "and I put on some of my perfume." So, she (may Allah be pleased with her) went out of her tent and sat beside her husband, Az-Zubayr ibn al-‘Awwām (may Allah be pleased with him). Thereupon, he asked her to get up and stay away from him. In a version by Muslim: "Keep away from me, keep away from me." He (may Allah be pleased with him) seemingly feared he might do something forbidden for a Muhrim, such as touching a woman with desire and the like. Expressing disapproval of him, she (may Allah be pleased with her) said: "Do you fear that I would jump on you?!" i.e., that I will attack you and throw myself over you?! She meant: Do not think that I have come to spoil your Hajj or that she would cause him to engage in some of the things forbidden under Ihrām.
The Hadīth demonstrates the legitimacy of performing ‘Umrah with Tamattu‘ during the months of Hajj.
It indicates that if a performer of Tamattu‘ Hajj does not bring the Hady with him and ends his Ihrām after performing ‘Umrah, all the things forbidden for him under Ihrām become permissible for him till he assumes Ihrām for Hajj..

1238
Muslim al-Qurri reported: I asked Ibn' Abbās (may Allah be pleased with him) about the Mut'ah of Hajj, and he declared it permissible, whereas Ibn Az-Zubayr forbade it. He said: This is the mother of Ibn Az-Zubayr narrating that the Messenger of Allah (may Allah's peace and blessings be upon him) declared it permissible. So, visit her and ask her. He said: We entered her place and found a blind, bulky woman. She said: The Messenger of Allah (may Allah's peace and blessings be upon him) declared it permissible. [In a version]: As for ‘Abdur-Rahmān, his Hadīth mentions the Mut‘ah, but he did not say the Mut‘ah of Hajj. As for Ibn Ja‘far, he said: Shu‘bah said: Muslim said: I do not know whether it is the Mut‘ah of Hajj or the Mut‘ah of women..

Commentary : 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, he may end his Ihrām and enjoy all that is lawful until the rituals of Hajj begin.
In this Hadīth, the Tābi‘i Muslim ibn Mikhrāq al-Qurri informs that he asked ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) about the Tamattu‘ in ‘Umrah till the coming of Hajj, and he declared it permissible, i.e., it is legitimate and permissible. ‘Abdullāh ibn Az-Zubayr (may Allah be pleased with him) forbade Tamattu‘. This is a difference of opinion between them based on the different reports reaching each of them about the Prophet (may Allah's peace and blessings be upon him). ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) said: "This is the mother of Ibn Az-Zubayr" - meaning Asmā’ bint Abi Bakr (may Allah be pleased with her) - "narrating that the Messenger of Allah (may Allah's peace and blessings be upon him) declared it permissible"; and he enjoined them to visit her and ask her about the ruling on the Mut‘ah of Hajj. Muslim ibn Mikhrāq al-Qurri informed that when they entered her place, they found her to be a blind bulky woman, i.e., a big woman; and she became blind toward the end of her life. She told them that the Messenger of Allah (may Allah's peace and blessings be upon him) declared it - i.e., the Mut‘ah of Hajj - permissible. This is the same view held by Ibn ‘Abbās (may Allah be pleased with him).
Shu‘bah ibn al-Hajjāj - one of the Hadīth narrators - related that Muslim al-Qurri, in one of his versions, said: "I do not know whether it is the Mut‘ah of Hajj or the Mut‘ah of women" i.e., he means the Mut‘ah mentioned in the Hadīth, whether it refers to the Mut‘ah of Hajj or the Mut‘ah of women. The mentioned Mut‘ah which the Prophet (may Allah's peace and blessings be upon him) declared permissible is more likely to be the Mut‘ah of Hajj, for it is mentioned in the narration of Rawh ibn ‘Ubādah from Shu‘bah, who memorized Hadīths better than others. 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 ever since the Battle of Khaybar till the Day of Judgment..

1240
Ibn ‘Abbās reported: The Messenger of Allah (may Allah's peace and blessings be upon him) proclaimed Talbiyah for Hajj. [In a version]: We set out with the Messenger of Allah (may Allah's peace and blessings be upon him) proclaiming Talbiyah for Hajj. In all their versions: He performed the morning prayer in Al-Bat'hā’ - except for Al-Jahdami, who did not make mention of it..

Commentary : Hajj is the fifth pillars of Islam, and it is an act of worship for those who can find a way to it. All its rituals must be taken from the Sunnah of the Messenger of Allah (may Allah's peace and blessings be upon him). The Prophet's Companions were keen to convey that to the Tābi‘is.
This Hadīth is an abridged version of another Hadīth narrated by Muslim, in which ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) reported: "The Messenger of Allah (may Allah's peace and blessings be upon him) proclaimed Talbiyah for Hajj" i.e., he (may Allah's peace and blessings be upon him) went out of Madīnah intending to perform Hajj. So, he assumed Ihrām for Hajj and raised his voice in saying Talbiyah. His assumption of Ihrām and proclamation of Talbiyah took place in Dhul-Hulayfah, which is known today as "Ābār ‘Ali". He arrived in Makkah as four nights of Dhul-Hijjah had passed, in the tenth Hijri year. He performed the Fajr prayer at Al-Bat'hā’ on the morning of the fourth day of Dhul-Hijjah. Al-Bat'hā’: a place outside Makkah, and it is a broad channel containing small pebbles. It is also called Al-Muhassab. When he performed the Fajr prayer, he enjoined them to dissolve their Ihrām of Hajj and turn it into ‘Umrah. This is because during Jāhiliyyah "they used to consider the performance of ‘Umrah during the months of Hajj to be one of the worst immoralities in the world." Narrated by Al-Bukhāri and Muslim. So, the Prophet (may Allah's peace and blessings be upon him) wanted to forbid them from that and demonstrate the lawfulness of doing so, and that whoever wants to perform ‘Umrah during the months of Hajj may perform it, and there is nothing wrong with that, and he becomes a performer of Tamattu‘ Hajj. When a person comes to Makkah during the months of Hajj and performs ‘Umrah, he may end his Ihrām and enjoy all the lawful things till the beginning of the Hajj rituals, and then he assumes Ihrām for Hajj.
It is said: He enjoined those who did not have the Hady to do that. As for those who brought the Hady, they should remain in their Ihrām for Hajj and not end it, for the Prophet (may Allah's peace and blessings be upon him) said: "Had I not had the Hady with me, I would have ended my Ihrām." Narrated by Al-Bukhāri and Muslim..

1241
Ibn ‘Abbās (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "This is an ‘Umrah which we have treated as Tamattu‘. So, whoever does not have the sacrificial animals should end Ihrām completely, for ‘Umrah has been incorporated in Hajj until the Day of Judgment.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) went out for Hajj in the tenth year, in Dhul-Hijjah. It was called the Farewell Hajj. The Prophet (may Allah's peace and blessings be upon him) commanded some of his Companions, after they had come to Makkah and performed Tawāf around the House and Sa‘i between Safa and Marwah, to end their Hajj and turn it into ‘Umrah, which was called Tamattu‘ in performing ‘Umrah before Hajj.
In this Hadīth, ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) mentions that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "This is an ‘Umrah which we have treated as Tamattu‘"; thereby, he refers to the command he gave to some of his Companions (may Allah be pleased with them) to end their Hajj and turn it into ‘Umrah. Meanwhile, the Prophet (may Allah's peace and blessings be upon him) was in a state of Qirān, performing ‘Umrah along with Hajj, and he did not end his Hajj to turn it into ‘Umrah along with them. However, he attributed Tamattu‘ to himself because he was the one who commanded them to do so and approved it for them. Those who were commanded to engage in Tamattu‘ were those who did not have the sacrificial animals, a term that refers to cattle, such as camels, cows, and sheep, that are offered at the Ka‘bah as a means of closeness to Allah. He (may Allah's peace and blessings be upon him) ordered them to end Ihrām completely, i.e., all the things forbidden because of Ihrām were then permissible for them. Then, clarifying the reason behind his command about ending Ihrām, he (may Allah's peace and blessings be upon him) said that ‘Umrah was incorporated into Hajj until the Day of Judgment, i.e., ‘Umrah can be performed in the months of Hajj, unlike the past practice of the people of Jāhiliyyah. The intention for ‘Umrah was incorporated into the intention for Hajj, such that if a person intends to perform Hajj, it becomes legitimate for him to end Hajj by the performance of ‘Umrah, in case he did not bring the sacrificial animals with him. As for those who bring the sacrificial animals with them, they should remain in their Ihrām until the completion of the rituals of Hajj, and this is called Qirān Hajj.
The Hadīth shows that ‘Umrah can be performed in the months of Hajj..

1243
Ibn ‘Abbās (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) performed the Zuhr prayer in Dhul-Hulayfah. Then, he called for his she-camel and marked it on the right side of its hump, removed the blood from it, and tied two of its shoes around its neck. Then, he mounted his riding camel, and when it brought him up to Al-Baydā’, he pronounced Talbiya for Hajj. [In a version]: When the Prophet of Allah (may Allah's peace and blessings be upon him) came to Dhu al-Hulayfah. He did not say: He offered the Zhuhr prayer therein..

Commentary : Hajj is one of the pillars of Islam which Allah Almighty commanded His servants to fulfill. It must be performed by him who can, physically and financially. The Prophet (may Allah's peace and blessings be upon him) performed Hajj only once. So, the Companions (may Allah be pleased with them) transmitted the detailed aspects of this Hajj, so that we can learn the manner of Hajj enjoined by Allah Almighty.
In this Hadīth, ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) says that the Messenger of Allah (may Allah's peace and blessings be upon him) performed the Zhuhr prayer while going out to Hajj in Dhul-Hulayfah in a shortened form, i.e., as two Rak‘ahs. This is because he was traveling to Makkah, and Dhul-Hulayfah is close, located 6 or 7 miles (nearly 10km) away from Madīnah and 420km from Makkah. It is nowadays known among ordinary people as Abiyār ‘Ali or Ābār ‘Ali, and it is the Miqāt for the people of Madīnah and those who pass by it. Then, the Prophet (may Allah's peace and blessings be upon him) called for "his she-camel," which was part of the sacrificial animals to be slaughtered in the Sacred Precincts. "And marked it on the right side of its hump," the highest area on the back of the camel. Marking a sacrificial camel is to slit one side of its hump until it bleeds. This is used as a mark indicating that the camel is a sacrifice; thus, no one will take it. And if it strays away, it will be brought back, and if it gets mixed up with other camels, it remains distinct. "Removed the blood from it and tied two shoes around its neck" to be another mark defining it as a sacrifice. "Then, he mounted his riding animal," which is a mount prepared for traveling. At that time, it was a she-camel called Al-Qaswā’. "And when it brought him up," i.e., the Prophet (may Allah's peace and blessings be upon him) ascended while on the back of the riding animal to an area called 'Al-Baydā’'', a place adjacent to Dhul-Hulayfah, the location of Miqāt for the people of Madīnah. Al-Baydā’ in the 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 Dhul-Hulayfah for those who ascend from the valley. At the beginning of Al-Baydā’ lies a well of water.
When the Prophet (may Allah's peace and blessings be upon him) was in Al-Baydā’, he pronounced Talbiyah for Hajj, i.e., he assumed Ihrām for Hajj and raised his voice in proclaiming the Talbiyah of Hajj.
In a Hadīth of the Two Sahīh Collections, ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) said: "The Messenger of Allah (may Allah's peace and blessings be upon him) did not pronounce Talbiyah except from the mosque, meaning the mosque of Dhul-Hulayfah." The difference between the Companions (may Allah be pleased with them) regarding the locations from which the Messenger of Allah (may Allah's peace and blessings be upon him) proclaimed Talbiyah is probably because each of them talked about what he saw. The Prophet (may Allah's peace and blessings be upon him) went out from Madīnah for Hajj, and when he prayed in the mosque of Dhul-Hulayfah, he pronounced Talbiyah for Hajj. So, some people heard that from him and memorized it. Then, he rode, and when his she-camel stood up with him on its back, he proclaimed Talbiyah. Some people became aware of his act, as they would come in groups. They heard it and said: Indeed, the Messenger of Allah (may Allah's peace and blessings be upon him) pronounced Talbiyah when his she-camel stood up with him on its back. Then, the Messenger of Allah (may Allah's peace and blessings be upon him) proceeded, and when he ascended the height of Al-Baydā’, he pronounced Talbiyah. Some people became aware of what he did, and so they said: Indeed, he pronounced Talbiyah when he ascended the height of Al-Baydā’. So, each of them transmitted what he heard. This clearly indicates that the difference arose over starting the proclamation of Talbiyah and the assumption of Ihrām from the Miqāt. This confusion is cleared by the Hadīth narrated by Abu Dāwūd, in which Ibn ‘Abbās (may Allah be pleased with him) said: "I swear by Allah, he proclaimed Talbiyah at the place where he prayed, and he proclaimed Talbiyah when his she-camel stood up with him on its back, and he proclaimed Talbiyah when he ascended the height of Al-Baydā’."
The Hadīth points out what the pilgrim should do if he brings the sacrificial animal with him, marking it, causing some of its blood to flow, and hanging a sign around its neck.
It also indicates that Talbiyah and Ihrām should be proclaimed at the locational Miqāt..

1244
Abu Hassān al-A‘raj reported: A man from Banu al-Hujaym said to Ibn ‘Abbās: "What is this Fatwa of yours which has engaged the attention of people, or has become a matter of dispute among them - that he who performs Tawāf around the House has ended his Ihrām?!" He said: "The Sunnah of your Prophet (may Allah's peace and blessings be upon him), even if you dislike it.".

Commentary : Tamattu‘ in Hajj is when the pilgrim assumes Ihrām for ‘Umrah during the days 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, he may end his Ihrām and enjoy all that is lawful until the rituals of Hajj begin.
In this Hadīth, the Tābi‘i Abu Hassān al-A‘raj informs that a man from Banu al-Hujaym - a branch of the tribe of Tamīm - said to ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him): "What is this Fatwa of yours which has engaged people's attention or has become a matter of dispute among them." In Arabic, Tashaghghafat means: It gripped people's attention; and Tashaghghabat: It made them confused regarding their matter. The Fatwa is that he who performs Tawāf around the House has ended his Ihrām. It apparently suggests that he (may Allah be pleased with him) advocated Tamattu‘ in Hajj, whereas ‘Umar and ‘Uthmān (may Allah be pleased with both of them), during their respective caliphates, and some of the Companions forbade it and enjoined people to perform Hajj of Ifrād. So, Ibn ‘Abbās (may Allah be pleased with him) clarified to them that he who performs Tawāf around the House and makes Sa‘i between Safa and Marwah has ended his Ihrām by shaving his head or cutting his hair and dissolved his Hajj and turned it into ‘Umrah, in case he has not brought the Hady with him; as for he who brought the Hady, he should continue his Ihrām until he completes the other rituals of Hajj. His words: "The Sunnah of your Prophet (may Allah's peace and blessings be upon him)" mean: What Ibn' Abbās (may Allah be pleased with him) urged them to do is what the Prophet (may Allah's peace and blessings be upon him) determined for his Companions in the Farewell Hajj, and it continued to be done after him, and it was not mentioned therein that the ruling was abrogated or that it particularly applied to them at that time. It is well known that the Prophet (may Allah's peace and blessings be upon him) commanded them to end their Ihrām by Tawāf and Sa'i and shaving or cutting hair. This happened at the top of Marwah, as stated in the Hadīth reported by Jābir (may Allah be pleased with him) and narrated by Muslim. And his words: "even if you dislike it" mean: You obey and comply even if you are unwilling.
Some took the words of Ibn' Abbās (may Allah be pleased with him) here to mean that one should end Ihrām after Tawāf al-Qudūm. But, this potential meaning is ruled out because it contradicts the Prophet's action and what was authentically reported from him, and it also runs counter to the view adopted by the majority of scholars..

1252
Abu Hurayrah (may Allah be pleased with him) reported: The Prophet (may Allah’s peace and blessings be upon him) said: "By the One in Whose Hand my soul is, the son of Mary (Mariyam) will certainly proclaim Talbiyah in the valley of Ar-Rawhā’ for Hajj or ‘Umrah or both of them together." [In a version]: "By the One in Whose Hand the soul of Muhammad is.".

Commentary : The Ummah of Islam enjoys great significance, for it is the last of the prophets' communities in the world, and its Prophet is the seal of the prophets; he was sent to all humankind as a bringer of good news and a warner, and his Da'wah is enduring till the end of time.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) swears by Allah Who possesses the soul of His servant and Prophet Muhammad (may Allah's peace and blessings be upon him) and has the power to seize it - the Prophet (may Allah's peace and blessings be upon him) would often take this oath - that Jesus ('Īsa) the son of Mary (peace be upon both of them) will proclaim Talbiyah, which will happen at the end of time and is regarded as one of the major signs of the Day of Judgment. To proclaim Talbiyah is to say it in a loud voice. This indicates that he will set out for Hajj to the House of Allah Almighty, which will come to pass in the valley of Ar-Rawhā’, a place lying between Makkah and Madīnah. His Talbiyah will be for Hajj or Umrah only or for Hajj and Umrah together.
Prophet Jesus the son of Mary (peace be upon him) is alive in heaven. It is authentically narrated in the Two Sahīh Collections that he (peace be upon him) will descend to the earth before the Day of Judgment "as a just judge; he will break the cross, kill the pigs, and abolish jizyah (a tax imposed on non-Muslim inhabitants in an Islamic state.)"
The Hadīth mentions Talbiyah for Hajj and ‘Umrah in Ifrād or Qirān.
It points out that the prophets perform Hajj and ‘Umrah..

1265
Abu At-Tufayl reported: I said to Ibn ‘Abbās: "I think that I saw the Messenger of Allah (may Allah's peace and blessings be upon him)." He said: "Describe him to me." He said: I said: "I saw him near Marwah on the back of a she-camel, and people had thronged around him." Ibn' Abbās said: "This is the Messenger of Allah (may Allah's peace and blessings be upon him), for they were neither pushed aside from him nor turned away.".

Commentary : The Companions (may Allah be pleased with them) would observe the Prophet (may Allah's peace and blessings be upon him) in all his conditions to learn from him the Sunnahs, the etiquettes, and the teachings of the religion, especially in such situations that required such that they had not previously witnessed him, like Hajj and ‘Umrah. Indeed, the Prophet (may Allah's peace and blessings be upon him) enjoined them to learn the rituals from him.
In this Hadīth, the noble Companion Abu At-Tufayl ‘Āmir ibn Wāthilah (may Allah be pleased with him) informs that he thinks he saw the Messenger of Allah (may Allah's peace and blessings be upon him). He probably intends to refer here to one of the situations during the Farewell Hajj. But he did not emphasize that for fear that he might have seen someone else and mistook him for the Prophet (may Allah's peace and blessings be upon him) due to the crowdedness in the Sacred Mashā‘ir.
‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) asked him to describe the Prophet (may Allah's peace and blessings be upon him) to him. Abu At-Tufayl informed that he saw him near Mount Marwah on the back of a she-camel as people surrounded him to learn their rituals from him. He rode the she-camel so that everyone could see him. In response, Ibn' Abbās (may Allah be pleased with him) affirmed to him that the person he had seen riding his she-camel near Marwah was the Messenger of Allah (may Allah's peace and blessings be upon him). He told him why he rode the she-camel, and that was because the people "were neither pushed aside from him nor were they turned away." In some versions: "they were not forced", i.e., no one would force them to turn away from him.
Another version by Muslim points out that riding is not an act of Sunnah, and that walking and Ramal between Safa and Marwah was more beloved to the Prophet (may Allah's peace and blessings be upon him). Ibn ‘Abbās (may Allah be pleased with him) said: "There was a large crowd around the Messenger of Allah (may Allah's peace and blessings be upon him) saying: This is Muhammad, this is Muhammad. Even virgins came out of their houses. He said that people would not be beaten back in front of the Messenger of Allah (may Allah's peace and blessings be upon him). When a large crowd surrounded him, he rode(the she-camel. However, walking and jogging are better..

1267
‘Abdullāh ibn ‘Umar reported: The Messenger of Allah (may Allah's peace and blessings be upon him) would not touch any of the corners of the House except the Black Corner and the one next to it from the direction of the houses of Al-Jumahiyyīn..

Commentary : The Sacred House was built with four corners. The first two are the Corner of the Black Stone and the Yemeni Corner, which are called the Two Yemenis, thus attributing both to what is more dominant of them. As for the two other corners, they are called The Two Levantines.
In this Hadīth, ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) informs that the Messenger of Allah (may Allah's peace and blessings be upon him) would not touch any of the corners of the House except the two corners only. First: The Black Corner. He used to kiss or point to it with a stick or the like and then kiss it. This is because it comprises two merits, one of which is that it rests upon the foundations of Abraham (Ibrāhīm) (peace be upon him), and the other is that it contains the Black Stone. It is situated in the corner of the Ka‘bah that lies next to the gate from the eastern direction. The second Corner: "the one next to it". This is the Yemeni Corner, and the merit by which it is characterized is that it rests upon the foundations of Abraham also; this is why the Prophet (may Allah's peace and blessings be upon him) would touch, kiss, and wipe over it, apart from the other two corners. His words "from the direction of the houses of Al-Jumahiyyīn" refer to Banu Jumah, a subtribe of the Quraysh whose houses were opposite the Yemeni Corner at the time. As for the other two corners, they do not possess any of these two merits. So, they are not kissed or touched.
The Hadīth defines what should be touched and kissed of the Ka‘bah, which is the Corner of the Black Stone and the Yemeni Corner, apart from the others..

1273
Jābir reported: The Messenger of Allah (may Allah's peace and blessings be upon him) performed Tawāf around the House during the Farewell Hajj while riding his mount. He touched the Stone with his curved-end stick so that the people could see him, and he should be conspicuous, and they could ask him for the people crowded around him..

Commentary : The Prophet (may Allah's peace and blessings be upon him) demonstrated the rituals and activities of Hajj and ‘Umrah through words and deeds and pointed out what is permissible from among them and what is not.
In this Hadīth, Jābir ibn ‘Abdullāh (may Allah be pleased with him and his father) informs that the Messenger of Allah (may Allah's peace and blessings be upon him) performed Tawāf around the House during the Farewell Hajj, and that was the Hajj performed by the Prophet (may Allah's peace and blessings be upon him) in 10 A.H. It was called as such because the Prophet (may Allah's peace and blessings be upon him) seemed to have been bidding farewell to them, and he passed away shortly after that. "while riding his mount"; mount refers to every animal prepared for riding. During that Hajj, the Prophet (may Allah's peace and blessings be upon him) was riding his she-camel, he was touching the Black Stone with his curved-end stick, Mihjan in Arabic. In a Hadīth in the Sahīh Muslim Collection, Abu At-Tufayl (may Allah be pleased with him) reported: "and he kissed the curved-end stick." This is because one of the Sunnahs of Tawāf is to kiss the Black Stone, and since he was unable to touch the Stone with his hand, he touched it with a stick and kissed what touched the Stone. Then, Jābir (may Allah be pleased with him) pointed out that the Prophet (may Allah's peace and blessings be upon him) rode his she-camel to make it easier for people to see him and for him to be at a high place so that the people could recognize him and ask him about anything they would find confusing regarding the rituals of Hajj. He did so because the people "crowded around him"; so, he feared for them due to this crowdedness and did not want to be obliged to turn them away from himself. Therefore, his riding was easier for him and them and more beneficial in terms of following his example, and so that they could see him and ask him about whatever they wished.
The Hadīth denotes the permissibility to perform Tawāf while riding a mount, and this also applies to similar things like wheelchairs, particularly if riding serves a certain benefit, such as giving Fatwas to people and teaching them.
It also mentions touching the Black Stone and indicates that if a person is unable to touch it with his hand - because he is riding something or there is crowdedness - he may touch it with a stick or the like..

1274
‘Ā’ishah reported: The Prophet (may Allah's peace and blessings be upon him) performed Tawāf around the Ka‘bah during the Farewell Hajj on the back of his camel, and he touched the Corner (the Black Stone), disliking that the people should be pushed away from him..

Commentary : The Prophet (may Allah's peace and blessings be upon him) used to teach people through words and deeds, and he would facilitate the matters of religion for them at times of hardship and necessity. For example, he would facilitate the rituals and acts of Hajj that were hard for people.
In this Hadīth, ‘Ā’ishah (may Allah be pleased with her), the Prophet's wife, informs that the Prophet (may Allah's peace and blessings be upon him) performed Tawāf on the back of his camel, which was prepared for traveling, during the Farewell Hajj, that was the Hajj performed by the Prophet (may Allah's peace and blessings be upon him) in 10 A.H. It was called as such because the Prophet (may Allah's peace and blessings be upon him) seemed to have been bidding farewell to them, and he passed away shortly after that. "and he touched the Corner" i.e., the Black Stone. In the Two Sahīh Collections: "and he touched the Stone with a Mihjan" i.e., a curved-end staff. In a Hadīth narrated by Muslim, Abu At-Tufayl (may Allah be pleased with him) reported: "and he touched the curved-end staff." This is because one of the Sunnahs of Tawāf is to kiss the Black Stone.
Clarifying the reason for that, she said: "disliking that the people should be pushed away from him", which means that if he performed Tawāf on foot, it would be feared that people around him would be pushed away. So, out of compassion towards the people, he rode his camel to prevent that from happening. This was a method for turning them away from him without pushing, forcing, or shouting at them. Certainly, the Prophet (may Allah's peace and blessings be upon him) would not accept that people be pushed away from him. But he rode his camel lest one of those around him would volunteer to push the people away from him. In a version by An-Nasā’i in As-Sunan Al-Kubra Collection - and also in some versions in the Sahīh Muslim Collection -: "the people be pushed away from him"; "pushed away" instead of "beaten". The pronoun in Arabic may be referring to the Stone, and the meaning would be: If he performed Tawāf on foot, the people would turn away from the Stone each time the Messenger of Allah (may Allah's peace and blessings be upon him) passed by it, to avoid putting him in crowding, out of reverence for him. And the pronoun may be referring to the Prophet (may Allah's peace and blessings be upon him), and the meaning would be: Anyone who tried to reach him to ask him, see him, or follow his example would be unable to do so because of the large crowds around him, and so he would turn away without having his need fulfilled.
Also one of the reasons behind his riding during Tawāf was what Jābir ibn ‘Abdullāh (may Allah be pleased with him) reported in a Hadīth narrated by Muslim: "so that the people could see him, and he should be conspicuous, and they could ask him, for the people crowded around him,", i.e. so that the people could recognize him and ask him about anything they found confusing regarding the rituals of Hajj. He rode his she-camel because the people crowded around him, so he feared this crowdedness for them and did not want to be obliged to turn them away from himself. Therefore, his riding was easier for him and them and more beneficial in terms of following his example.
The Hadīth denotes the permissibility to perform Tawāf while riding a mount, and this also applies to similar things, like wheel wheelchairs, mainly if riding serves a particular benefit, such as giving Fatwas to people and teaching them.
It also mentions touching the Black Stone and indicates that if a person cannot touch it with his hand - because of riding something or crowdedness - he may touch it with a stick or the like..

1279
Jābir ibn ‘Abdullāh 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. [In a version]: Except for one Tawāf; 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 it. The Prophet (may Allah's peace and blessings be upon him) taught us its pillars, Sunnahs, and etiquettes.
In this Hadīth, the noble Companion Jābir ibn ‘Abdullāh says that the Prophet (may Allah's peace and blessings be upon him), in his Hajj, did not perform Tawāf between Safa and Marwah, except for one Tawāf, neither did his Companions (may Allah be pleased with them). Another version adds: "his first Tawāf". Tawāf here refers to Sa‘i between the mount of Safa and Marwah, which is one of the pillars of Hajj and ‘Umrah. It consists of seven rounds, the first of which starts from Safa and ends at Marwah, and the second round starts from Marwah and ends at Safa, and so on. Those of his Companions who performed Qirān Hajj - combining Hajj and ‘Umrah with one Ihrām - did not perform Sa‘i between Safa and Marwah except for once, because one Tawāf and one Sa‘i is sufficient for the performer of Qirān Hajj, as the rituals of ‘Umrah are incorporated into the rituals of Hajj. As for those who performed Tamattu‘ Hajj - assuming Ihrām for ‘Umrah in the months of Hajj and then ending its Ihrām and assuming Ihrām for Hajj - they performed two Sa‘is: one Sa‘i for their ‘Umrah and another Sa‘i for their Hajj on the Day of Nahr. This is demonstrated by a Hadīth narrated by Al-Bukhāri and Muslim, in which ‘Ā’ishah (may Allah be pleased with her) said: "Those who proclaimed 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, they performed one Tawāf," i.e., those who performed Qirān Hajj..

1282
Ibn ‘Abbās reported: Al-Fadl ibn ‘Abbās, who rode behind the Messenger of Allah (may Allah's peace and blessings be upon him), reported that on the evening of ‘Arafah and the morning of Jam‘, he said to the people when they returned: "Adopt tranquility!" Meanwhile, he held back his she-camel till he entered Muhassir, which is part of Mina, and said: "Get the Khadhf pebbles whereby the Jamrah is thrown." [In a version]: He did not mention: And he added: As the Prophet (may Allah's peace and blessings be upon him) pointed with his hand like a person engaging in Khadhf..

Commentary : Tranquility and solemnity are among the commendable traits encouraged by the Shariah, especially in worship and such situations that entail displaying them more than any other time, like Hajj, given that there are plenty of people and crowdedness therein, which requires moderateness in walking to avoid hurting others.
In this Hadīth, Al-Fadl ibn ‘Abbās (may Allah be pleased with him) mentions that he was riding behind the Prophet (may Allah's peace and blessings be upon him) on his mount during the season of Hajj at the end of the day of ‘Arafah, which is the ninth day of Dhul-Hijjah, at the time of heading to Muzdalifah, and "on the evening of ‘Arafah"; it is said: It occurs after sunset, for this is the time of the Imām's departure and the time of breaking the fast. It is also said: It is the time of standing from the afternoon to the dawn of the day of Nahr, for this is a time in which people stand at ‘Arafah and come to it in this manner. And it is said: The evening extends from noon to sunset. ‘Arafah is a name for the well-known area where the pilgrims must stand on the ninth day of Dhul-Hijjah. Jam 'is Muzdalifah. It is a valley located between the two Mashā‘ir of Mina and 'Arafāt, and the pilgrims stay there after leaving 'Arafāt, and then they perform therein the Maghrib and 'Ishā' prayers, combined and shortened, and they collect from it the pebbles for throwing Jamarāt at Mina. The pilgrims stay there till the morning of the next day, the day of Eid al-Ad'ha, after which they head to Mina.
The Prophet (may Allah's peace and blessings be upon him) said to the people: "Adopt tranquility!" This is a Prophetic instruction on etiquette and Sunnah related to departing from 'Arafah and Muzdalifah, which also applies to all crowded situations. The Prophet (may Allah's peace and blessings be upon him) prevented his she-camel from hastening amid crowds and made his mount move slowly. Thus, the Prophet (may Allah's peace and blessings be upon him) set a practical example of walking with calmness and tranquility and without hastening in crowdedness. He proceeded in this manner until he entered the valley of Muhassir, a small valley passing between and separating Mina and Muzdalifah.
When the Prophet (may Allah's peace and blessings be upon him) entered the valley of Muhassir, he instructed the people on the size of the pebbles they should collect; he said: "Get the Khadhf pebbles", and these are small pebbles similar to the seeds of beans. In another version: "As the Prophet (may Allah's peace and blessings be upon him) pointed with his hand like a person engaging in Khadhf." This is intended for clarification and greater demonstration of the size of the pebbles to be thrown at the Jamarāt and that they should be small, like the Khadhf pebbles. It is not intended that the throwing should be in the manner of Khadhf, which is done with the tips of the forefinger and the thumb.
Then, Al-Fadl (may Allah be pleased with him) informed: that the Messenger of Allah (may Allah's peace and blessings be upon him) kept proclaiming Talbiyah till he finished the throwing of Jamrat al-‘Aqabah on the day of Nahr, which is the tenth of Dhul-Hijjah. Thereupon, he stopped Talbiyah. This is the largest Jamrah, which lies to the west of Mina in the direction of Makkah. The wording of Talbiyah reads: "Labbayka allahumma labbayk, labbayka la sharīka laka labbayk, inna al-hamda wa an-ni‘mata laka wal-mulk, la sharīka lak (Here I am at Your service, O Allah, here I am at Your service; here I am at Your service, You have no partner, here I am at Your service. Indeed, the praise, the favor, and the dominion belong to You. You have no partner)." The time of Talbiyah begins upon the assumption of Ihrām for Hajj or ‘Umrah.
The Hadīth demonstrates how the Prophet (may Allah's peace and blessings be upon him) would care about people and direct them in such situations where needed.
It indicates that the pebbles should be small and they should be thrown gently, so as not to hurt people with strong throwing or large pebbles..

1283
‘Abdur-Rahmān ibn Yazīd reported: that ‘Abdullāh proclaimed Talbiyah when he departed from Jam‘. So, it was said: "Is this a Bedouin?" Thereupon, ‘Abdullāh said: "Have people forgotten or gone astray?! I heard the one to whom Surat al-Baqarah was revealed say in this place: Labbayka allahumma labbayk (Here I am at Your service, O Allah, here I am at Your service).".

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. Its pillars, Sunnahs, and etiquettes must be taken from the Prophet (may Allah's peace and blessings be upon him).
In this Hadīth, the Tābi‘i ‘Abdur-Rahmān ibn Yazīd informs that ‘Abdullāh ibn Mas‘ūd (may Allah be pleased with him) proclaimed Talbiyah when he departed from Jam‘, which is Muzdalifah. It is the third among the sacred Mashā‘ir by which the pilgrims pass and is located between Mina and ‘Arafāt. The pilgrims stay there after leaving ‘Arafāt at the end of the ninth day of Dhul-Hijjah, and then they perform therein the Maghrib and ‘Ishā’ prayers, combined and shortened, and they collect from it the pebbles for throwing Jamarāt at Mina. The pilgrims stay there till the morning of the following day, the day of Eid al-Ad'ha, after which they head to Mina. The wording of Talbiyah - according to a Hadīth reported by Ibn ‘Umar (may Allah be pleased with him) and narrated in the Two Sahīh Collections - reads: "Labbayka allahumma labbayk, labbayka la sharīka laka labbayk, inna al-hamda wa an-ni‘mata laka wa al-mulk, la sharīka lak (Here I am at Your service, O Allah, here I am at Your service; here I am at Your service, You have no partner, here I am at Your service. Indeed, the praise, the favor, and the dominion belong to You. You have no partner)." When the people heard him proclaiming Talbiyah in this place and at this time, they expressed disapproval of his Talbiyah and thought that he was a Bedouin from the dwellers of the desert who had no understanding or knowledge about the rulings of the religion. Al-Bayhaqi narrated in Al-Kubra Collection: "They said: O Bedouin, this is not a day for Talbiyah; it is a day for Takbīr." Expressing disapproval of those who criticized his Talbiyah upon departing from Muzdalifah, ‘Abdullāh ibn Mas‘ūd (may Allah be pleased with him) said: "Have people forgotten or gone astray?!" In other words, have those people forgotten the Prophet's Sunnah in Talbiyah in a situation like this and therefore they criticized it, or they have knowingly abandoned the Sunnah?! Then, He said: "I heard the one to whom Surat al-Baqarah was revealed" - meaning the Prophet (may Allah's peace and blessings be upon him) - "say in this place: Labbayka allahumma labbayk (Here I am at Your service, O Allah, here I am at Your service)" i.e., I repeat my response to You in complying with Your command to perform Hajj, and I observe Your command time and again. He mentioned Surat al-Baqarah in particular because most of the rulings on the rituals occur therein. So, it is as if he said: This is the practice of the one to whom the rituals were revealed, from whom the Shariah was taken, and who clarified the rulings; so, adopt it.
The Hadīth mentions that Talbiyah is to be proclaimed in Muzdalifah.
It shows how the Companions used to teach people and remind them of the Sunnah of the Prophet (may Allah's peace and blessings be upon him)..