| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

1601

Narrated Ibn ‘Abbaas (ra): Ibn ‘Abbaas (may Allah be pleased with him): When the Messenger of Allah ﷺcame [to Makkah], he refused to enter the Ka’bah while there were idols inside it. He ﷺcommanded for their removal and they were removed. They removed the pictures of Prophet Ibraaheem and Prophet Ismaa’eel (peace be upon them) holding arrows in their hands. The Messenger of Allah ﷺsaid, “May Allah fight them. By Allah, they definitely knew that both of them never drew lots by using arrows superstitiously [for the purpose of divination].” Then, he ﷺentered the House, pronounced takbeer in all its corners, and did not offer prayers therein.”.

Commentary : The Ka’bah is the ancient House of Allah that Muslims revere and respect. Hence, it should be purified from all forms of impurities.
In this hadeeth, ‘Abdullah ibn ‘Abbaas (ra) reports an incident proving that the Prophet ﷺprohibited hanging pictures and statues in houses, mosques and so on. In the 8th year of Hijrah, the Prophet arrived at Makkah, but he refused to enter inside the Ka’bah while the idols are still therein. He ordered to have them removed so the Companions (ras) emptied the Ka’bah from all idols and removed images depicting Prophet Ibraheem and Prophet Ismaa’eel (peace be upon them) holding arrows in their hands. Before Islam, the people used to draw lots by using those arrows i.e., they would write my lord ordered me to proceed on some of them and on the rest would write “my lord ordered me not to proceed” and in some cases they would write “Go ahead” on some of them and “Refrain” on the other. If one of them wanted to travel or engage in any act, he would draw lots by those arrows and act according to the arrow they would draw. Allah, Most High, says: {And you are prohibited from seeking decisions based on diving arrows. This is grave disobedience.” (Quran 5:3).
The Prophet ﷺclarified that these are false pictures and he even invoked Allah against them, because they knew with certitude that Ibraaheem (peace be upon him) and Ismaa’eel (peace be upon him) never drew lots by using arrows. The Prophet ﷺentered the House only after purifying it from idols and pictures he ﷺuttered takbeer in its corners and its four sides and he did not offer prayers in it.
The scholars reconciliated between this hadeeth and the hadeeth of Bilaal wherein he confirms that the Prophet ﷺprayed inside the Ka’bah. This reconciliation states that the hadeeth of Bilaal takes precedence over its counterpart, because he entered with the Prophet ﷺthe Ka’bah and observed what the Prophet ﷺdid in it, and also because the Ibn ‘Abbaas – the negator – was not present with the Prophet ﷺthere on that day. Not to mention, Ibn ‘Abbaas (ra) attributed his negation sometimes to Usaamah and sometimes to his brother al-Fadl. It has also been stated that the entrance into the House occurred twice; one occasion, he performed prayers therein, while on the other he did not offer prayers therein.
From the benefits that we can also conclude from this hadeeth is learning that whoever enters the Ka’bah, he should say takbeer in its four directions.
This hadeeth shows that scholars and pious and righteous people should refrain from attending the places where falsehood is present and avoid participating in the gatherings of falsehood and transcend himself over that..

1602

Narrated ibn ‘Abbaas (ra): The Messenger of Allah (ﷺ) and his Companions (ras) came to Makkah. The polytheists said, “He is coming to you, while the fever of Yathrib has weakened them.” The Prophet (ﷺ)commanded his Companions to walk fast in the first three rounds of Tawaaf and that they walk normally between the two corners. Only the pity for them prevented the Prophet (ﷺ)to order them to walk fast in all the rounds.”
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Commentary : In the sixth year of the Hijrah, the Prophet ﷺnegotiated the peace treaty of Hudaybiyyah with Quraysh. One of its provisions stated that he ﷺreturns to al-Madeenah this year and then he ﷺreturns the next year to perform his ‘Umrah, and in return Quraysh will grant him access to the Sacred House for three days.
In this hadeeth, Ibn ‘Abbaas (ra) reports that when the Prophet ﷺcame to Makkah in the sixth year of the Hijrah for the purpose of performing ‘Umrah, he ﷺintended to clarify the lie of Quraysh who spread rumours that the fever of al-Madeenah had weakened the Muslims and had worn their bodies out; thus, he ﷺintended to manifest the strength of the Muslims in front of Quraysh.
To that end, he ﷺcommanded his Companions (may Allah be pleased with them) to take fast paces in the first three rounds of Tawaaf apart from the patch between the two corners, namely al-Rukn al-Yamaanee and al-Rukn al-Aswad. He ﷺallowed them to walk at their comfort calmly there so they can take a rest since the Polytheists, who used to stand at a distance to watch the Muslims, were not able to see them in that direction. The Muslims followed the orders of the Prophet ﷺi.e., they walked fast in the three rounds of Tawaaf and walk slowly in the last four rounds. Out of his compassion and softness towards his Companions (ras), he did not perform fast walking rounds in all the rounds. Indeed, the Prophet ﷺwas kind and merciful.
However, when the Prophet ﷺcame after that in the Farewell Hajj, it was a completely different story with him. It is reported on the authority of ‘Abdullah bin ‘Umar (may Allah be pleased with them) that he said “saw that when Allah's Messenger (ﷺ) came to Makkah and kissed the Black corner that contains the Black Stone, (in the first circumambulation) he moved quickly in three rounds out of seven rounds.” [Saheeh al-Bukhaaree and Saheeh Muslim]. The apparent meaning of this hadeeth is that one should walk fast in the three complete rounds including between the two Rukns - where he should not walk casually. However, this act happened later in time; thus, it will take precedence (in adopting it) and the Sunnah of brisk walking with fast pace has been established since then.
From the benefits that can be concluded from this hadeeth is learning that we are commanded of doing brisk walking with fast pace in the first three rounds of Tawaaf.
This hadeeth shows that one round of Tawaaf is given the name of ‘Tawfah.’
It shows that Muslims should demonstrate their force and power by displaying military equipment and weaponry and the likes to the disbelievers and this is not considered as part of the showing off that is criticised.
Amongst its benefits also is that the displays of force can be in deed just as it can been in word and perhaps it being in deed is better..

1603

Narrated Saalim who narrates from his father: “I saw the Messenger of Allah (ﷺ) when he came to Makkah, he would touch and kiss the Black Stone at the beginning of his Tawaaf and he walked hastily in the [first] three rounds out of the seven ones.”
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Commentary : The Messenger of Allah ﷺtaught us what to do when we arrive at the Sacred House i.e., he ﷺshowed us what we should start with and how to conclude when departing from this Holy Place. Also, he ﷺtaught us the rites of Hajj and ‘Umrah.
In this hadeeth, ‘Abdullah bin ‘Umar (ra) reports that when the Prophet ﷺarrived at Makkah, he started his Tawaaf by touching and kissing the Black Stone as it is the sign of initiating the rounds of Tawaaf and its termination. He explains that the Prophet ﷺwalked with high pace in the first three rounds of Tawaaf and thereafter he ﷺwould walk causally in the last four rounds.
The apparent reading of this hadeeth indicates that walking with a high pace covered the first three rounds completely as opposed to the hadeeth of Ibn ‘Abbaas (ra) concerning ‘Umrah al-Qadaa’, which reads: “The Prophet (ﷺ) commanded them to walk with high pace in the first three rounds except between the two Rukns. The only reason that prevented him from ordering them to walk with a high pace in all the rounds was to preserve their strength.” This hadeeth explicitly states that walking with a high pace was not done throughout the three rounds, from beginning to end. This is noted in his command that they should walk casually between the two Rukns and to avoid walking with a high pace between them. The scholars addressed this issue and explained that in the last instance, the Prophet ﷺwalked with a high pace in his Tawaaf in his first arrival on the Farewell Hajj from the Black Stone to the Black Stone three times and walked casually the last four rounds. Thereafter, the Sunnah of walking with a high pace from the Black Stone to the Black Stone, including the area between the two Rukns, became the established practice as this happens to be his last practice..

1604

Narrated Ibn ‘Umar (ra): “The Prophet (ﷺ) walked with a high pace in the three rounds of Tawaaf and walked causally in the following four rounds in Hajj and ‘Umrah.”
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Commentary : The Companions (ras) transmitted the Sunnah of the Prophet ﷺin Hajj and ‘Umrah and the general rulings that should be observed when entering the Sacred House.
In this hadeeth, ‘Abdullah bin ‘Umar (ra) reports that the Prophet ﷺwalked with a high pace in the first three rounds of Tawaaf while he walked casually in the last four ones, and that happened both in the Farewell Hajj and ‘Umrah al-Qadaa’.
The apparent reading of this hadeeth indicates that walking with a high pace covered the first three rounds completely as opposed to the hadeeth of Ibn ‘Abbaas (ra) concerning ‘Umrah al-Qadaa’, which reads: “The Prophet (ﷺ) commanded them to walk with a high pace in the first three rounds except between the two Rukns. The only reason that prevented him from ordering them to walk with a high pace in all the rounds was to preserve their strength.” This hadeeth explicitly states that walking with a high pace was not done throughout the three rounds, from beginning to end. This is noted in his command that they should walk casually between the two Rukns and to avoid walking with a high pace between them. The scholars addressed this issue and explained that in the last instance, the Prophet ﷺwalked with a high pace in his Tawaaf in his first arrival on the Farewell Hajj from the Black Stone to the Black Stone three times and walked casually the last four round. Thereafter, the Sunnah of walking with a high pace from the Black Stone to the Black Stone, including the area between the two Rukns, became the established practice as this happens to be his last practice..

1605

Narrated Zayd bin Aslam from his father that ‘Umar bin al-Khattaab (ra) stated concerning the Black Stone “By Allah, indeed, I know that you are only a stone which does not harm and benefit. Had I not seen the Prophet ﷺtouching you, I would not have touched and kissed you.” Then, he touched and kissed it and said, “There is no need to walk with a high pace [in the first three rounds of Tawaaf], we did it because we wanted to display our strength to the polytheists, and now Allah has destroyed them.” Thereafter, he said, “Nonetheless, it is a thing that the Prophet ﷺdid, therefore, we do not like to forsake it.”
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Commentary : The Black Stone is an object of reverence which Allah, Exalted be He, brought down from Paradise. The Prophet ﷺused to kiss it, hence, following his guidance we also kiss it, touch it, and point towards it although it is a stone that does not avert harm or bring forth benefit.
This hadeeth highlights the total submission of the Companions and the strength of their faith. The Taabi’ee. ‘Aabis bin Rabee’ah reports that ‘Umar bin al-Khattaab (ra) used to kiss the Black Stone, which is a rock set into the southeast corner of the Ka’bah, and it is embedded in a silver frame. He (ra) did so because he saw the Prophet ﷺkissing it and had he not seen him doing so, ‘Umar (may Allah be pleased with him) would not have kissed it, because he knew that it is just a rock that does not harm and benefit per se. The only benefit that one can obtain from kissing it is receiving reward through emulating the command of the Prophet ﷺand following the Sunnah of his kissing. It is said that ‘Umar (ra) only made that statement because people were very close in time to the worship of idols, thus, he feared that the ignorant ones may think that touching and kissing the Black Stone is the same as what the Arabs used to do before Islam. He intended to teach them that it is only the exaltation of Allah and adherence to the command of the Prophet intended by touching and kissing the Black Stone and that it is part of the rites of Hajj. That is because Allah has granted some stones virtues over the others, some pieces of land over the others, and some nights and days over the others. The kissing of the Black Stone has been prescribed as a form showing respect and veneration to its right and to observationally know who obeys the command and refrains from the prohibition. This is similar to the story of Satan when he was commanded to prostate to Adam (peace be upon him).
After, ‘Umar (ra) clarified that walking with a high pace in the first three rounds of Tawaaf was originally legislated due to the rumours the idolators had spread that the fever that hit al-Madeenah had weakened the Prophet ﷺand his Companions. It was only intended to display the strength of Muslims, so the disbelievers of Makkah know that we are strong enough to fight and resist them. It was a way to refute their false rumour. As for now, Allah has defeated disbelief and its people; and Makkah has been conquered, thus, the calling caused us to walk with a high pace in the first three rounds is no longer present, however, it has remained in practise as a legislated Sunnah; thus, we do it, as matter of following him and of acting upon his Sunnah.
Whatever ‘Umar (ra) stated here is his own speech with himself; in order to express the fact that the matter of religion is based on believing and following the Sunnah. His statement is not intended to criticise the acts of the rites. For this reason, he self-redressed and said, “It is a thing that the Messenger of Allah ﷺdid, and we do not love to abandon it, rather it is incumbent upon us to follow it.
From the benefits that we can conclude from this hadeeth is learning a great maxim about following the Prophet ﷺconcerning what he did even if the wisdom therein remains unknown.
This hadeeth shows that it is permissible to kiss the Black Stone and indicates the fact that we should not kiss any other objects or stones without textual evidence from religion.
It also demonstrates the importance of clarifying the Sunnah through words and deeds, and that it is compulsory on the ruler to take the initiative to clarify that which he fears people may adopt a corrupt belief about.
From the other benefits we conclude is that Muslims should display their strength and power with arms and weaponry in order to instill awe and fear in the hearts of disbelievers, and that is not included in the unpraiseworthy showing off.
It proves that there are acts of worship that are purely ritualistic and there are those which are rationally understood..

1606

Narrated Ibn ‘Umar (ra): "I have never missed the touching of these two Corners (the Black Stone and the Yemenite Corner), neither in hardship nor in prosperity, since I saw the Prophet (ﷺ) touching them." I asked Naafi`: "Did Ibn `Umar (ra) use to walk between the two Corners?" Naafi` replied, "He used to walk in order that it might be easy for him to touch it (the Corner Stone).".

Commentary : Imaan is founded upon complete submission to Allah and His Messenger ﷺin all the commands and prohibitions, irrespective of whether the rationality behind these orders and prohibitions are known or not.
In this hadeeth, Naafi’, the freed slave of Ibn ‘Umar (ra), reports that ‘Abdullah ibn ‘Umar (ra) informed about himself that he never always touched the Black Stone and al-Rukn al-Yamaanee, which are to the direction of Yemen – neither in hardship nor in prosperity, neither in distress nor in opulence, nor in other circumstances since he has seen the Prophet ﷺdoing it. The touching here is referred to as Istilaam, which means to pass the hand over them, and to additionally kiss the Black Stone.
‘Abdullah ibn ‘Umar (ras) used to walk with a normal pace between them so that it becomes more comfortable and easier for him to touch them and to harbour strength on doing it during crowding. This hadeeth indicates that he used to walk with a high pace in the rest of the three rounds of Tawaaf round the Ka’bah. The Prophet ﷺcommanded his Companions during ‘Umrah al-Qadaa’ to walk and not to walk with a high pace between the two Rukns, so they do not get tired, thereafter, they walk a with high pace in the rest of the rounds of Tawaaf round the Ka’bah, of course, in the first three circuits. Thereafter, the Prophet ﷺwalked with a high pace in his circumambulation on his first arrival in the Farewell Hajj entirely from the Black Stone to the Black Stone three times, and he walked casually in the rest of the four rounds. Since then, the Sunnah of walking with a high pace, starting from the Black Stone and ending at the Black Stone, in the first three rounds of Tawaaf have become the practised Sunnah because this was the last practice of the Prophet ﷺ.
This hadeeth highlights the virtue of Ibn ‘Umar (ra) due to his profound eagerness to follow the example of the Prophet ﷺin all his affairs and to act upon it..

1607

Narrated Ibn ’Abbaas (ra): “Ibn ‘The Prophet (ﷺ)performed the circumambulation at the Farewell Pilgrimage on a camel and touched the corner with a crooked stick.”
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Commentary : The Prophet ﷺclarified the rites of Hajj and ‘Umrah verbally and in action, and he ﷺexplained that which is allowed and that which is not allowed in ‘Umrah and Hajj.
In this hadeeth, ‘Abdullah ibn ‘Abbaas (ra) reports that the Prophet ﷺperformed circumambulation (Tawaaf) at the Farewell Hajj whilst riding on his camel that he ﷺutilised on journeys. He added that the Prophet ﷺpointed towards the Black Stone with his crook – that is a staff whose head is crooked, sufficing with it from kissing the Stone, then he would kiss the crook instead as it is mentioned in the narration in Saheeh Muslim.
That occasion has been called Farewell Hajj because the Prophet ﷺwas like someone bidding farewell to them during the sermon of Hajj, thereafter, he did not live for longer. This happened in the tenth year of the Hijrah. His mounting of the camel during that hajj was due to illness. It is said that it was due to disliking turning away the people from the Black Stone, meaning, if he ﷺperformed Tawaaf walking, the people would turn away from the Stone every time the Messenger of Allah ﷺpassed by it, out of their reverence for him that he is not crowded around. It is also said that he did so, so the people are able to listen to his speech and be able to see his place and so that they can follow his lead.
From the benefits that we can conclude from this hadeeth is learning that when a person is unable to kiss the Stone, he can touch it with his hands or using a stick.
This hadeeth highlights the easement of Islam in the acts of worship and Tawaaf round the Ka’bah by riding for the one who is unable to perform it by walking..

1609

Narrated Saalim ibn ‘Abdullah from his father (ras): “I have never seen the Prophet (ﷺ) touching any part of the Ka’bah apart from the two Yemeni Corners.”.

Commentary : The Prophet expressly demonstrated the rites of Hajj and ‘Umrah by words and deeds and he clarified what is permissible and what is not allowed therein.
In this hadeeth, ‘Abdullah ibn ‘Umar (ra) narrates that he has never seen the Prophet ﷺtouching and kissing any part of the Ka’bah apart from the Black Stone and al-Rukn al-Yamaanee. The Prophet ﷺdid that because they are founded upon the foundations that Prophet Ibraheem (peace be upon him) laid down. The Corner of the Black Stone has two merits, the first of which is containing the Black Stone, and the second is it being built on the foundations of Ibraaheem (peace be upon him). As for the second Corner, (al-Rukn al-Yamaanee), it only has the latter virtue (being built upon the foundations of Ibraaheem). For this reason, the Black Stone has been given more attention; hence, it has been prescribed for us to kiss it. Allah, Most High, says: {Indeed, in the Messenger of Allah you have an excellent example.} (Quran 33:21).
It is worth noting that kissing the Black Stone is among the Sunnah acts for the one who is able to do so without harming people. If one is unable to do so, then he should just place his hand on it, then he should lift it up and kiss it (the hand). If he cannot do that, then he should stand facing towards it and pointing with hands towards it and thereafter pronounce takbeer.
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1611

Narrated al-Zubayr ibn ‘Arabee: A man asked Ibn `Umar (ra) about the touching of the Black Stone. Ibn `Umar said, "I saw Allah's Messenger (ﷺ) touching and kissing it." The questioner said, "But what if there were a throng (much rush) round the Ka`bah and the people overpowered me, (what would I do?)" He replied angrily, " May you leave ‘what ifs’ in Yemen! I saw Allah's Messenger (ﷺ) touching and kissing it.".

Commentary : The Black Stone is an object of reverence which Allah, Exalted be He, brought down from Paradise. The Prophet ﷺused to kiss it, hence, following his guidance, we also kiss it, touch it, and point towards it, although it is a stone that does not avert harm or bring forth benefit.
In this hadeeth, the Taabi’ee, al-Zubayr ibn ‘Arabee reports that a man asked ‘Abdullah ibn ‘Umar (ra) about the touching and kissing of the Black Stone. Ibn ‘Umar (ra) informed him that he saw the Messenger of Allah ﷺtouching and kissing the Black Stone. The man however asked: “What if I am overcrowded and people crowd around me such that I am unable to reach the Black Stone or I am overpowered to reach it due to any other reason, hence I cannot reach it and kiss it?” Ibn ‘Umar (ra) counselled him saying, “May you leave ‘what ifs’ in Yemen!” i.e., give up this excuse and follow the Sunnah by touching and kissing the Black Stone. It is as if Ibn ‘Umar (ra) comprehended from his excessive questioning that he wants to gradually give it up, which eventually leads to failing to respect and venerate it as demanded by the religion.
Ibn ‘Umar (ra) held the opinion that touching and kissing the Black Stone should never be forgone, even during excessive overcrowding; as a form of following the Prophet ﷺ. However, it is worth being aware that kissing the Black Stone is among the Sunnah acts for the one who is able to do so without harming people. If one is unable to do so, then he should just place his hand on it, then he should lift it up and kiss it (the hand). If he cannot do that, then he should stand facing towards it and pointing with hands towards it and thereafter pronounce takbeer.
From the benefits that can be concluded from this hadeeth is knowing that it is allowed for a scholar to interrupt the questioner when he keeps asking what if questions.
The hadeeth also shows that all goodness is in following the Sunnah to the best of one’s abilities. .

1612

Narrated Ibn ‘Abbaas (ra): “The Prophet (ﷺ) performed the Tawaaf of the House whilst riding on a camel. Whenever he reached the Black Stone, he pointed towards it.”
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Commentary : The Black Stone is an object of reverence which Allah, Exalted be He, brought down from Paradise. The Prophet ﷺused to kiss it, hence, following his guidance, we also kiss it, touch it, and point towards it, although it is a stone that does not avert harm or bring forth benefit.
In this hadeeth, Ibn ‘Abbaas (ra) reports that the Prophet ﷺdid circumambulate round the Ka’bah in the Farewell Hajj, as recorded in Saheeh al-Bukhaaree and Saheeh Muslim, while mounted on his camel that he used on journeys.
Every time he ﷺreached the Black Stone, he would face towards it and point towards it. It has been narrated that he was carrying a crook on his hand – a staff with a crooked head – and was pointing with crook (towards it), then he would kiss the crook [Saheeh al-Bukhaaree and Saheeh Muslim]. He ﷺheld this sufficient from performing touching and kissing the Black Stone.
His mounting of the camel during that hajj was due to illness. It is said that it was due to disliking turning away the people from the Black Stone, meaning, if he ﷺperformed Tawaaf walking, the people would turn away from the Stone every time the Messenger of Allah ﷺpassed by it, out of their reverence for him that he is not crowded around. It is also said that he did so, so the people are able to listen to his speech and be able to see his place and so that they can follow his lead.
From the benefits that can be deduced from this hadeeth is that if one is unable to kiss the Stone, then one can still touch it with his hand, stick, or anything of that sort.
The hadeeth highlights the easement of Islam concerning the acts of worship, and that it is permissible to perform the Tawaaf whilst riding if one is unable to perform it walking..

1614

Narrated ‘Aaishah (raa): "The first thing the Prophet (ﷺ) did on reaching Makkah was the ablution and then he performed Tawaaf round the Ka`bah and that was not `Umrah (alone), (but Hajj-al-Qiraan). ‘Urwah added: Later Aboo Bakr and `Umar (ras) did the same in their Hajj." And I performed the Hajj with my father Al- Zubayr, and the first thing he did was Tawaaf round the Ka`bah. Later I saw the Emigrants and the Ansaar doing the same. My mother (Asmaa') told me that she, her sister (`Aaishah), al-Zubayr and such and such persons assumed Ihraam for `Umrah, and after they passed their hands over the Black Stone, they finished the Ihraam. (i.e., after doing Tawaaf of the Ka`bah and brisk walking between al-Safaa and al-Marwah)..

Commentary : The Hajj is an act of worship that cannot be sanctioned except on the basis of textual evidence from the Quran or the Sunnah to that effect. The Prophet ﷺtaught it to his Companions practically and verbally, and they in turn transmitted to us the details of this worship as they saw it and performed it with the Prophet ﷺ.
In this hadeeth the Mother of the Believers, ‘Aaishah (raa) reports that the first thing that the Prophet ﷺdid in the Farewell Hajj, which he performed in the tenth year of the Hijrah when he came to Makkah, was that he performed ablution. Thereafter, he performed seven rounds of Tawaaf, known as Tawaaf al-Qudoom. Following that, he performed no ‘Umrah after the Tawaaf, because he did not interrupt his Hajj by performing ‘Umrah as he drove the animal for sacrifice with him. As for the Companions who did not drive their animals for sacrifice, the Prophet ﷺcommanded them to allow ‘Umrah to intervene before their Hajj and that they perform Hajj al-Tamattu’. As for those who drove their animals for sacrifice, the ‘Umrah will be incorporated into the Hajj and they will perform Hajj al-Qiraan.
The Taabi’ee, ‘Urwah bin al-Zubair informed that both Aboo Bakr and ‘Umar (ras) performed Hajj in their reign, and they did just like the Prophet ﷺ. Thereafter, ‘Urwah reports that he saw the Emigrants and the Ansaar doing exactly the same as what the Prophet ﷺdid.
His mother, Asmaa’ bint Abee Bakr (raa) related to him that she and her sister ‘Aaishah, the Mother of the Believers (raa), al-Zubayr bin al-‘Awwaam, and so-and-so – enumerating some of the Companions of the Prophet ﷺ - all assumed Ihraam for ‘Umrah and that once they had touched and kissed the Black Stone, completed their Tawaaf and performed the rite of brisk walking between al-Safaa and al-Marwah, and then they had shaved or cut their hair upon which they exited their Ihraam. That is because their ‘Umrah was complete.
It is said: The reason why he said, “Once they had touched the Rukn, they freed themselves from Ihraam,” and did not mention other acts thereafter, because of the common knowledge about them and their obviosity.
From the benefits that can be concluded from this hadeeth is learning that ablution is prescribed for Tawaaf, and that one who assumes Ihraam for Hajj, should start first with performing the Tawaaf.
This hadeeth shows that it is prescribed to touch the Black Stone..

1617

Narrated Ibn ‘Umar (ra): When the Prophet (ﷺ) performed the Tawaaf of the Ka`bah, he walked with a high pace during the first three rounds and in the last four rounds, he used to walk with a normal pace; and while doing Tawaaf between al-Safaa and al-Marwah, he used to do tawaaf in the midst of the rainwater passage.”.

1618

`Ataa’ informed us that when Ibn Hishaam forbade women to perform Tawaaf with men, he said to him, 'How do you forbid them while the wives of the Prophet (ﷺ) used to perform Tawaaf with the men?' I asked, 'Was this before decreeing the use of the hijaab or after it? `Ataa’ replied, 'On my life! I saw it after the order of hijaab.' I said, 'How did they mix with the men?' `Ataa’ said, 'The women never mixed with the men! `Aa'ishah (raa) used to perform Tawaaf separately and never mixed with men. Once it happened that `Aa'ishah (raa) was performing the Tawaaf and a woman said to her, 'O Mother of Believers! Let us touch the Black Stone.' `Aa'ishah said to her, 'Go yourself,' and she herself refused to do so. The wives of the Prophet (ﷺ) used to come out in night, in disguise, and used to perform Tawaaf with men. But whenever they intended to enter the Ka`bah, they would stay outside till the men had gone out. `Ubayd bin `Umayr and I used to visit `Aa'ishah (raa) while she was residing at Jawf Thabeer." I asked, "What was her veil?" `Ataa said, "She was wearing an old Turkish veil, and that was the only thing (veil) which screened between us and her. I saw a pink cover on her.".

Commentary : Hajj is an act of worship that cannot be sanctioned except on the basis of textual evidence from the Quran or the Sunnah to that effect. The Prophet ﷺtaught it to his Companions practically and verbally, and they in turn transmitted to us the details of this worship as they saw it and performed it with the Prophet ﷺ.
In this hadeeth, the Taabi’ee ‘Ataa’ bin Abee Rabaah reports that he was wondered at the position of Ibn Hishaam when he prohibited women to perform Tawaaf with men in Hajj and ‘Umrah, and he explained to him that the wives of the Prophet ﷺperformed Tawaaf with men at the same time, however, behind them.
The full name of Ibn Hishaam is: Ibraaheem bin Hishaam bin Ismaa’eel, the governor of al-Madeenah and the maternal uncle of the Caliph Hishaam bin ‘Abdul Malik bin Marwaan.
Here, ‘Abdul Malik bin Jurayj asked his Shaykh ‘Ataa’ bin Rabaah, “Was their Tawaaf with men after the revelation of the ayah of Hijaab (veil) – that is being the ayah: {If you (believers) ask them something, then ask them behind a Hijaab (barrier),” [Quran 33:53], of before it?” Its revelation was concerning the Prophet’s marriage to Zaynab bint Jahsh in the fifth or the third year of the Hijrah. ‘Ataa’ responded, “On my life,” which is intended for the emphasis of his statement and does not denote taking an oath, that he had found them doing Tawaaf with men and that was after the revelation of the ayah of Hijaab.
Ibn Jurayj then asked about the nature of their intermingling with men. He replied that they did not intermix with men and explained that ‘Aaishah (raa) would perform Tawaaf at a distance, meaning, further away from the men and would not intermingle with them. A woman requested her to walk and go to touch and kiss the Black Stone, but ‘Aaishah (raa) plainly refused that.
‘Ataa’ informs that the wives of the Prophet ﷺand other women would generally go out for Tawaaf at night in disguise (veiled). They would perform Tawaaf with men, however, when they sought entrance to the Sacred House, they would halt standing aside and waiting when the men exited.
‘Ataa’ relates that he and ‘Ubayd bin ‘Umayr al-Hijaazee, the judge of Makkah, would visit ‘Aaishah (raa) while she would be residing at Jawf Jabal Thabeer. It is a hill at Muzdalifah on the left route from there to Mina and right route from Mina to ‘Arafaat. She veiled herself in a small Turkish tent made of wool which pegged into the ground. It had a screen which covered its door. This is the only partition between us and her. I saw a rose dress on her, a red garment, whose colour was rose. The other version of the narration in Musannaf ‘Abdur Razzaaq reads: “[I saw] a blouse dyed in red [on her], while I was a child.” He thereby (by being a child) clarified the reason for seeing her.
From the benefits we can conclude from this hadeeth is learning about how women did Tawaaf in disguise covered unrecognisably with clothing that which veiled them from the eyes of the men.
This hadeeth shows that it is permissible for women to perform Tawaaf at night, and to perform Tawaaf behind men.
It shows that it is prescribed to settle down and reside in the proximity of Makkah and the Sacred House..

1619

Narrated Umm Salamah (raa): I complained to Allah's Messenger (ﷺ) that I was sick, so he said, "Perform the Tawaaf while riding behind the people (who are performing the Tawaaf on foot)." I performed the Tawaaf while Allah's Messenger (ﷺ) was offering the prayer by the side of the Ka`bah and was reciting: {By the Mount of Toor and by a Decree Inscribed.}.

Commentary : Islam is the religion of tolerance and easiness, which manifests in all aspects of life and worship. One of these aspects is its tolerance with the sick and those who have valid excuses preventing them from performing the rites of Hajj and ‘Umrah.
In this hadeeth, Umm Salamah (raa) narrates that she mentioned to the Messenger of Allah ﷺthat she was afflicted with an illness that prevented her from performing Tawaaf on foot. The Prophet ﷺgranted her concession to perform Tawaaf while mounting her camel and instructed her to do it behind the people. Hence, she performed Tawaaf in that manner.
At that moment, the Messenger of Allah ﷺwas offering the Fajr prayer towards the Ka’bah, very close to its wall because the Maqaam of Ibraaheem then was completely adjacent to the House before ‘Umar (ra) transferred it from that place. Nonetheless, the Ka’bah in its entirety is the direction of the Qiblah. The Prophet ﷺprayed whilst reciting the Surah of al-Toor.
From the benefits that can be concluded from this hadeeth is learning that the sick is allowed to perform Tawaaf whilst riding if he cannot walk.
The hadeeth shows that women should perform Tawaaf behind the men and not intermingle with them, because that is more concealing to them.
It also shows that those who perform Tawaaf at the time of congregational prayer due to a valid excuse, they should only perform Tawaaf behind the people to avoid disturbing them..

1620

Narrated Ibn ‘Abbaas (ra) that while the Prophet (ﷺ) was performing Tawaaf, he passed by a person who tied his hand with another person by using a rope or a string or something else. The Prophet ﷺcut it off with his hand and told him, “Lead him with your hand.”
.

Commentary : The Prophet ﷺclarified the rites and actions of Hajj and ‘Umrah by words and actions and explained that which is allowed and that which is not allowed in them. He ﷺused to facilitate the acts of worship for his Companions so they do not create hardship for themselves or endure burdens.
In this hadeeth, ‘Abdullah bin ‘Abbaas (ra) reports that during the Tawaaf, the Prophet ﷺnoticed a person who had tied his hand to another person using a rope, a lengthy piece made and cut from leather or a string or something else, for example a towel or the like. Thereupon, he ﷺsevered it with his own hand, because the only possible way to remove this evil is by cutting it off. Then, the Prophet ﷺsaid, “Lead him by your hand,” meaning, without attaching him to something.
It is said that the one driven was blind or because it is only animals that are dragged by a rope and so on, which involves piercing and slightly mutilating [the animals]. It is also said that the people before Islam used these kinds of acts as a way of ritually getting closer to Allah, henceforth, the Prophet ﷺprohibited it. It has also been stated that the both men did that because one of them had made a vow to do that, thus, the Prophet ﷺprohibited that and clarified that such vows are not valid, as it is in a narration according to Saheeh al-Bukhaaree.
From the benefits that can be concluded from this hadeeth is learning that it is permissible to speak good [to others] whilst doing Tawaaf. It shows us that if one performing Tawaaf sees an evil act, it allowed for him to change it using his hands..

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)..

Book of Hadith

| Hadiths

Narrated Saalim who narrates from his father: “I saw the Messenger of Allah (ﷺ) when he came to Makkah, he would touch and kiss the Black Stone at the beginning of his Tawaaf and he walked hastily in the [first] three rounds out of the seven ones.” .

Narrated Ibn ‘Umar (ra): “The Prophet (ﷺ) walked with a high pace in the three rounds of Tawaaf and walked causally in the following four rounds in Hajj and ‘Umrah.” .

Narrated Ibn ’Abbaas (ra): “Ibn ‘The Prophet (ﷺ)performed the circumambulation at the Farewell Pilgrimage on a camel and touched the corner with a crooked stick.” .