| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

1913

Narrated Ibn `Umar (may Allah be pleased with them):The Prophet ﷺ said, "We are an illiterate nation; we can neither write nor calculate. The month is like this and this, i.e., sometimes of 29 days and sometimes of thirty days.".

Commentary :
Allah, Exalted is He, decreed that the sighting of the new moon (crescent) should be usedto determine the timings of the lunar months. The sighting of the crescent marks the end of one lunar month and the beginning of another. Based on this sighting, many religious obligations are determined, such as fasting and Hajj.
In this hadeeth, Ibn ‘Umar (may Allah be pleased with him) stated that the Prophet ﷺ said: “We are an uneducated nation; we can neither write nor calculate,” meaning that we, as Arabs, are mostly uneducated or unlettered. The Arabic word ‘Ummi’ denotes “motherly,” which indicates the inability to read, write, or calculate.
Reference to arithmetic skills here means the use of astronomical calculation to track the movements of stars, lunar stages, and calculate times and dates. Arabs are predominantly unfamiliar with astronomical calculation, although a few have mastered it.
Therefore, Islam assigns clear signs and obvious marks for acts of worship that require no astronomical calculation. Then, the Prophet ﷺexplained by the use of sign language to clarify for both the deaf and the non-Arabs. He ﷺ said: “The lunar month is such and such.” The narrator said: “He ﷺ pointed with his hands to indicate that the lunar month is either twenty-nine or thirty days. He ﷺ first pointed with all ten fingers of his hands twice, and folded the thumb the third time, to indicate twenty-nine days; and then gestured with his two hands thrice, to indicate thirty days.
A lunar month does not exceed thirty days and is not less than twenty-nine days. The beginning of the month is marked by the sighting of the crescent after the sunset of the twenty-ninth day, and if the crescent is not sighted, the month is thirty days.
It is noteworthy that the description ‘Ummi (uneducated)’ is one of the attributes of perfection with which Allah, Exalted is He, endowed His Messenger ﷺ and praised him, even though it may be considered an attribute of imperfection with respect to others, because the practice of reading and writing is a means to acquire knowledge that often refines people’s personalities and elevates their status. Since Allah, Exalted is He, singled out the Prophet ﷺ for the earlier and latter knowledge without the need of learning how to read and write, it was a miracle in this respect, and an indication of the sincerity with which he ﷺ was described in the earlier heavenly books and by which was known to the previous nations. Allah, Exalted is He, Says (what means): {Those who follow the Messenger, the unlettered prophet, whom they find written in what they have of the Torah and the Gospel…} [Quran 7:157].
In his case, illiteracy is perceived as one of his greatest miracles, and the greatest honor conferred upon him, although it is indicative of apparent deficiency and inability for others.
It is also deduced from the hadeeth that the use of sign language is allowable to explain unclear information..

1914

Narrated Aboo Hurayrah (may Allah be pleased with him): The Prophet ﷺ said, "None of you should fast a day or two before the month of Ramadan unless he has the habit of fasting (voluntary fasting) (and if his fasting coincides with that day) then he can fast that day.".

Commentary :
Allah, Exalted is He, decreed that the sighting of the new moon (crescent) should be usedto determine the timing of the lunar months. The sighting of the crescent marks the end of one lunar month and the beginning of another. Based on this sighting, many religious obligations are determined, such as fasting and Hajj.
In this hadeeth, Aboo Hurayrah (may Allah be pleased with him) stated that the Prophet ﷺ forbade Muslims from fasting the day or two days before the month of Ramadan (the last day or two days of Sha’baan). It is not prescribed for Muslims to observe fasting at the end of Sha’baan as a precaution, because theobligatory fastingis contingent on the sighting of the moon and there should beno Takalluf (i.e., overburdening oneself with undue duties) involved, whether the sky is clear or cloudy.
He ﷺ specifically mentioned the last two days of Sha‘baan because doubt may arise on those two days if the sky happened to be cloudy (and it was not possible to sight the new moon clearly) for two or three months. He ﷺforbade fasting on these days for two reasons.First, for fear that this would involve adding extra days to the month of Ramadan.It was also forbidden to fast on the Day of ‘Eid for the same reason, and to avoid following the example of the People of the Book,who had fallen into adding to their obligatory fasting based on their personal whims and preferences. This is whyit is prohibited to fast on the Day of Doubt, i.e., the last day of Sha‘baan. Second, the religion made the obligatory fasting in Ramadancontingent on the sighting of the moon and fasting on the preceding day or two days implies challenging the rulings of Islam.
Then he ﷺmade an exception from this prohibition if a person is used to fasting on a specific day, such as the case of someone who habitually observes fasting on alternate days or on Mondays, if such were to coincide with these two days. In this case, there is no impediment to fasting on these days because it does not fall under the category of forbidden fasting (as intended in the hadeeth) as per the laws of Islam.
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1915

Narrated Al-Baraa’ (may Allah be pleased with him):It was the custom among the Companions of Muhammad that if any of them was fasting and the food was served (fast-breaking meal), but he slept before eating, he would not eat that night and the following day till sunset. Qays ibn Sirmah Al-Ansaaree was fasting and came to his wife at the time of Iftaar (fast-breaking meal) and asked her whether she had anything to eat. She replied, "No, but I would go and bring some food for you." He used to do hard work during the day, so he was overwhelmed by sleep and fell asleep. When his wife came back and saw him, she said, "Disappointment for you!" When it was midday on the following day, he fainted and the Prophet ﷺ was informed about the whole matter and the following ayah was revealed (which mean): {It has been made permissible for you the night preceding fasting to go to your wives [for sexual relations]…} [Quran 2:187] So, they were overjoyed by it, and then Allah also revealed: {And eat and drink until the white thread of dawn becomes distinct to you from the black thread [of night]. Then complete the fast until the sunset...} [Quran 2:187]
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Commentary :
The wisdom of Allah, Exalted is He, entailed that the Quran should not be revealed all at once, but should rather be revealed on different occasions, to ensurethe gradual building and refinement of the Muslim community that He willed for Muslims.Therefore, the ayaat of the Quran were revealed to address the problems and emerging issues that arose.
In this hadeeth, Al-Baraa’ ibn ‘Aazib(may Allah be pleased with him)related that when fasting was first made obligatory (in Ramadan), any ofthe Companions (may Allah be pleased with them)who happened to sleep before breaking his fast would not eat that night and would fast the following day,eating onlyafter the Maghrib prayer of the following day! They had a limited window of time to break their fast; from Maghrib prayer to the time when they went to bed that night. If anyone happened to sleep before breaking his fast, he would carry on with fasting on the following day, and then break his fast on the following day.The same was true for engagement in sexual intercourse with their wives.
He (may Allah be pleased with him) also stated that Qays ibn Sirmah Al-Ansaaree(may Allah be pleased with him) was fasting oneday and went to his wife at the time of Maghrib prayer asking her for the Iftaar (fast-breaking) meal. She told him that she hadn’t any food butsought his permission to go and fetch him some. Exhausted after his workday, hefell asleep while waiting for her. When his wife came back and saw him asleep, she said: "Disappointment for you," meaning,“what a deprivation.” Thiswas a commonly used expression for someone who missed out on an attainment to which he aspired. Qays (may Allah be pleased with him)did not eat anything that night and woke up on the following dayand observed fasting. When hewas halfway through the day, he fainted, and the incident was reported to the Prophet ﷺ. On that occasion, Allah, Exalted is He, revealed the ayah that reads (meaning): {It has been made permissible for you the night preceding fasting to go to your wives [for sexual relations]. They are clothing for you and you are clothing for them. Allah knows that you used to deceive yourselves, so He accepted your repentance and forgave you. So now, have relations with them and seek that which Allah has decreed for you. And eat and drink until the white thread of dawn becomes distinct to you from the black thread [of night]. Then complete the fast until the sunset. And do not have relations with them as long as you are staying for worship in the mosques. These are the limits [set by] Allah, so do not approach them. Thus does Allah make clear His ordinances to the people that they may become righteous.} [Quran 2:187].The ayah means that it is deemed allowable for you to engage in sexual intercourses with your wives, eat, and drink at any time of the night until the white thread of dawn becomes distinct to you from the black thread (of night). At that point of the night, it is obligatory on them to abstain from eating, drinking and sexual intercourse until sunset. The Companions(may Allah be pleased with them)were overjoyed.

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1916

Narrated ‘Adiy ibn Haatim(may Allah be pleased with him):When the above ayahwas revealed (which means): {And eat and drink until the white thread of dawn becomes distinct to you from the black thread [of the dawn],} [Quran 2:187] I took two (hair) strings, one black and the other white, and kept them under my pillow and went on looking at them throughout the night but could not make anything out of it! So, the next morning I went to Allah's Messenger ﷺ and told him the whole story. He ﷺexplained to me, "That ayah means the darkness of the night and the whiteness of the dawn.".

Commentary :
The Messenger of Allah ﷺ was the source of knowledge for his Companions(may Allah be pleased with them); whenever they were confused regarding any of the laws of Islam or the meaning of any ayaatof the Quran, they turned to him for clarification and guidance, and he ﷺ would teach and guide them.
In this hadeeth, ‘Adiy ibnHaatim(may Allah be pleased with him)reports that when the following ayah was revealed (which means): {And eat and drink until the white thread of dawn becomes distinct to you from the black thread [of night]} [Quran 2:187], it was prescribed for Muslims to eat and drink all night long until dawn, and prior to that they were only allowed to eat and drink after Maghrib prayer until they went to bed. Whenever any of them went to bed, it was not allowed to eat or drink on that night and on the following day as well (until the Maghreb prayer), as narrated in Saheeh Al-Bukhaaree. ‘Adiy ibn Haatim(may Allah be pleased with him) understood that the wording of the ayahto be literal,that it meant actualwhite and black threads, and that it is allowable to eat and drink until one could distinguish between them, i.e., after sunrise. Therefore, he brought two ropes (black and white ones) and put them under his pillow to preserve them so that he could easily look at them without having to get up. He would raise the pillow and look at them to determine the beginning of the fast day. After dawn,he would look at the two ropes, but hecould not distinguish the white from the black one, for the daylight was still faint.
Whereupon he (may Allah be pleased with him)went to the Messenger of Allah ﷺand told him the whole story. The Messenger of Allah he ﷺexplained that the correct meaning of theayahwas not to be able to see clearly actualwhite and black threads, but rather meant the ability to distinguish the blackness of the night from the whiteness of the morning, i.e., after dawn, and that the break of dawn was the time limit for the end of the night and the beginning of the morning.This means that whoever wishes to observe fasting is required to abstain from eating and drinking upon seeing that clear and prominent sign, i.e., the break of dawn..

1917

Narrated Sahl ibn Sa’d(may Allah be pleased with him):When the following ayah was revealed(which means): {And eat and drink until the white thread of dawn becomes distinct to you from the black thread,} [Quran 2:187] some people who intended to fast, tied black and white threads to their legs and went on eating till they differentiated between the two. Allah then revealed the words, {[of the dawn]}, and it became clear that meant the night and day..

Commentary :
The Noble Quran was not revealed all at once, but was rather revealed to the Prophet ﷺon different occasions, and some ayaat were revealed to further explain and clarify others. The Companions(may Allah be pleased with them)hastened to comply with the divine commands revealed to them.
In this hadeeth, Sahl ibn Sa‘d (may Allah be pleased with him) related the occasion during which the following ayah was revealed. Allah, Exalted is He, Says (what means): {And eat and drink until the white thread becomes distinct to you from the black thread.} [Quran 2:187].Some of the Companions (may Allah be pleased with them)understood the wording of the ayah literally, and that it meant actual white and black threads. Therefore, they would bring two threads (a black and a white one) and tie them to their feet and would eat and drink until they were able to differentiate between the black and white one (i.e., to determine the beginning of the fast day after dawn). Afterwards, Allah, Exalted is He, revealed the words {of the dawn} [Quran 2:187].in the ayah, and thereupon they learned that it does not referto actual white and black threads, but rather meant the ability to distinguish the blackness of the night from the whiteness of the morning, i.e., after dawn, and that the break of dawn was the time limit for the end of the night and the beginning of the morning. This means that whoever wishes to observe fasting is required to abstain from eating and drinking upon seeing that clear and prominent sign, i.e., the break of dawn.
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1923

Narrated Anas ibn Maalik (may Allah be pleased with him):The Prophet ﷺsaid, "Eat Suhoor (pre-dawn meal) for indeed there is a blessing in it."
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Commentary :
The Prophet ﷺ did not leave any good pertaining to this worldly life or the Hereafter without guiding Muslims to it and urging them to abide by it.
In the hadeeth, the Prophet ﷺurgedand commanded those who wished to fast to eat the Suhoor (pre-dawn meal). He ﷺ said: “Eat Suhoor,”meaning the pre-dawn meal during the month of Ramadan(obligatory fasting) and otherwise (voluntary fasting). He ﷺ explained: “for indeed there is a blessing in it,”meaning that it abounds in good, benefits, and blessings. The blessings in Suhoor aretastededon account of following the Sunnah and going against the practices of the People of the Book, because they did not eat before dawn. It also helps the fasting person gain strength to be able to endure fasting, boosts his energylevels for the rest of the day, andempowers him to practice self-restraintand repel the urges toexhibit bad mannerstriggered by hunger. The blessings of Suhoor are also manifest in being a reason for giving charity to those who may ask for it at this time, or join him for the Suhoor meal, in reciting Thikr and supplications at a time when they are most likely accepted, and holding the intention of fasting for those who had forgotten to do so before going to bed on the previous night.
Emphasis is placed on eating the Suhoor meal because most people most likely sleep at this time;they may be overwhelmed by sleep and thus miss out on having thisimportant meal, causingthem to experience fatigue at daytime while performing their daily activities and work.
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1924

Narrated Salamah ibn Al-Akwa’ (may Allah be pleased with him):Once the Prophet ﷺordered a person on ‘Aashooraa’ (the 10th day of Muharram) to announce, "Whoever has eaten, should not eat any more, but observe fasting, and who has not eaten should not eat, but complete his fast (till the end of the day)”.
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Commentary :
The Day of ‘Aashooraa’ is one of the blessed days of Allah, Exalted is He, on which He saved His Prophet Moosaa from Pharaoh and his army. The Messenger of Allahﷺ fasted it, and commanded Muslims to fast as well. It was the first prescribed fast for Muslims before fasting was deemed obligatory in Ramadan.
In this hadeeth, Salamah ibn Al-Akwa‘ (may Allah be pleased with him) stated that the Prophet ﷺ sent a man, i.e., Hind ibn Asmaa’ ibn Haarithah Al-Aslamee(may Allah be pleased with him), as stated in Musnad Ahmad and other Hadeeth collections, to announce to people on the Day of ‘Aashooraa’, the 10th day of the sacred month of Muharram, that whoever had eaten on that day should abstain from eating for the rest of the day until the time of Iftaar, to honor the sacredness of this blessed day, and that whoever had not eaten yet should hold the intention of fasting and fast.
After the fasting of Ramadan was deemed obligatory, fasting on the Day of ‘Aashooraa’became optional.It has been reported that fasting on the Day of ‘Aashooraa’ expiates the sins committed during the previous year, as reported on the authority of Aboo Qataadah (may Allah be pleased with him) and narrated by Imam Muslim.
Many narrations have been reported regarding the reasons why the Prophet ﷺ fasted onthe Day of ‘Aashooraa’. For instance, it was narrated on the authority of Ibn ‘Abbaas (may Allah be pleased with him) that he said:“When the Prophet ﷺ came to Al-Madeenah, he found (the Jews) fasting on the Day of ‘Aashooraa’ (i.e., 10th of Muharram). They used to say: "This is a great day on which Allah, Exalted is He, saved Prophet Moosaa and drowned the folk of Pharaoh. Moosaa observed the fast on this day, as a sign of gratitude to Allah." The Prophet ﷺ said, "I am closer to [Prophet] Moses than they!" So, he observed fast (on that day) and ordered the Muslims to fast on it.” [Al-Bukhaaree and Muslim].
Moreover, it was reported on the authority of Ibn ‘Umar (may Allah be pleased with him)that the Prophet ﷺ said about the Day of ‘Aashooraa’: “That was a day on which the people of pre-Islamic days used to observe fast. So, he who amongst you likes to observe fast should do so, and he who does not like it should abandon it.” [Al-Bukhaaree and Muslim].
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1926

‘Aa’ishah and Umm Salamah (may Allah be pleased with them)said:At times, Allah's Messenger ﷺ used to get up in the morning in a state of Janaabah (i.e., post sexual-intercourse ritual impurity) after having sexual relations with his wives, take a bath and fast.
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Commentary :
The Companions sometimes held different opinions regarding certain issues, but they abided by the due Islamic etiquette of disagreement that the Prophet ﷺ taught them.
In this hadeeth, ‘Abd Al-Rahmaan ibn Al-Haarith, a Taabi‘i (Follower, from the generation of Muslims who followed the Companions), narrated thathe told Marwaan ibn Al-Hakam that the Mothers of Believers ‘Aa’ishah and Umm Salamah(may Allah be pleased with them) told him that the Prophet ﷺ sometimes woke upafter dawn in a state of Janaabah after having intimate relations with some of his wives,and that he ﷺ would perform Ghusl and observe fasting on that day, as long as he ﷺ had not eaten or drunk anything after dawn. This indicates the permissibility ofcommencing fasting while being in a state of Janaabah before performing Ghusl. The state of Janaabah refers to the post sexual-intercourse state of major ritual impurity experienced by whoever discharges(ejaculates) Manniy (semen) or engages in a sexual intercourse, and the Arabic word denotes the refrainment from prayer and certain worshipful acts until attaining ritual purity (by performing Ghusl).
When Marwaan ibn Al-Hakam, who was then the governor of Al-Madeenah,heard that, he made‘Abd Al-Rahman swear to tell this hadeeth to Aboo Hurayrah(may Allah be pleased with him) - for he used to give Fatwa (scholarly opinion) that whoever wakes upin a state of Janaabah in the morning, his fast on that day is not valid - because the wives of the Prophet ﷺwere the most knowledgeable in such matters. He added: “I urge you tosurprise Aboo Hurayrah (may Allah be pleased with him)with it,” and this could also mean to rebuke him with it.Marawaan made ‘Abd Al-Rahmaanswear to inform Aboo Hurayrah (may Allah be pleased with him) of that hadeeth to investigate the relevant ruling further, to know whether or not he (may Allah be pleased with him)knew of another abrogated text, or one that abrogated this ruling, or warranted specification of its general indication or its interpretation to a different effect.
‘Abd Al-Rahmaan ibnAl-Haarith disliked doing what Marwaan ibn Al-Hakam asked him to do, and later on met with Aboo Hurayrah (may Allah be pleased with him)at the Miqaat of Dhul-Haleefah, theMiqaat of the people of Al-Madeenah who wish to perform Hajj or ‘Umrah.This place is currently known as Aabaar ‘Ali,a specified placeat the beginning of the route from Al-Madeenah to Makkah, about six miles (approximately 13 km) away from Al-Madeenah and two hundred miles (approximately 408 km) away from Makkah, and it is the farthest Miqaat from Makkah. Aboo Hurayrah (may Allah be pleased with him) owned a plot of land there. ‘Abd Al-Rahmaan said to him, “I shall tell you something, and had not Marawaan urged me to do so, I would not have brought it up!” He then informed him of the statement the Mothers of the Believers ‘Aa’ishah and Umm Salamah (may Allah be pleased with them). Thereupon, Aboo Hurayrah (may Allah be pleased with him) told him that Al-Fadhl ibn ‘Abbaas (may Allah be pleased with them) had reported to him that the Prophet ﷺ said that whoever wakes up in the morning of a fast day while being in a state of Janaabah, his fasting is invalid, but ‘Aa’ishah and Umm Salamah (may Allah be pleased with them) were more knowledgeable of such matters.A version of the hadeeth cited in Saheeh Muslim reads: “Narrated Aboo Hurayrah (may Allah be pleased with him) ‘Have they said that?’ He (‘Abd Al-Rahmaan) replied: ‘Yes!’ Thereupon, Narrated Aboo Hurayrah (may Allah be pleased with him) ‘They are more knowledgeable (of such matters)!’”
Clearly, they were more knowledgeable of such matters than Al-Fadhl (may Allah be pleased with them), and their statement in this regard is given precedence overothers, because they narrated it based on close observation of the Prophet’s private life, unlike others.
It is deduced fromm the hadeeth that Muslims should accept and embrace the truth and give up opinions that are proven wrong by means of sound argument and proof.
It is also inferred from it that it is permissible for scholars to visit therulers, discuss with them issues of knowledge, and obey them in what is permissible and good.
Finally, it is deduced that ifa religious ruling on a given matter is disputed, it should be referred to the ones who are most likelyknowledgeable of it.
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1927

‘Narrated Aa’ishah (may Allah be pleased with her):
The Prophet ﷺ used to kiss and embrace (his wives) while he was fasting, and he had more power to control his sexual desires than any of you.”Narrated Jaabir (may Allah be pleased with him): "The person who discharges (semen) after casting a look (on his wife) should complete his fast.".

Commentary :
The Prophet ﷺ made clear for us the permissible and impermissible acts for a fasting person by means of his sayings and actions, and the honorable Companions (may Allah be pleased with them) reported such sayings and actions to us.
In this hadeeth, the Mother of Believers ‘Aa’ishah (may Allah be pleased with her), the wife of the Prophet ﷺ, clarified to us the allowable acts of intimacy between spousesduring fasting. She (may Allah be pleased with her) said: “The Prophet ﷺ used to kiss and embrace (his wives) while he was fasting,” meaning kissing ortouching (skin-to-skin contact), without engaging in sexual intercourse, such asforeplay and embracing. He ﷺ used to do so in the obligatory and voluntary fasting. She (may Allah be pleased with her) added: “… and he had more power to control his sexual desires than any of you,” meaning that he ﷺ had the best self-control ability to curb his sexual desires from invalidating his fast. The Arabic word ‘Al-’Irab’ used in the hadeeth refers to the sexual need or body part. The Mother of the Believers ‘Aa’ishah (may Allah be pleased with her)indicated by her saying: “… and he had more power to control his sexual desires than any of you,” that it is permissible to kiss and to engage in lesser acts of intimacy (without actually having sexual intercourse) for those who are able to control themselvesso that there is no fear of ejaculation or even having sex.
The hadeeth also highlights the good manners of the Prophet ﷺ and his kindness with his wives.
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1929

Zaynab(may Allah be pleased with her), the daughter of Umm Salamah, narrated that her mother said, "While I was (lying) with Allah's Messenger ﷺ underneath a woolen sheet, I got the menstrual bleeding, and then slipped away and put on the clothes (which I used to wear) in menses. He asked, "What is the matter? Did you get your menses?" I replied in the affirmative and then entered underneath that woolen sheet. I and Allah's Messenger ﷺ used to take a bath from one water pot and he used to kiss me while he was fasting.".

Commentary :
The Mothers of the Believers (may Allah be pleased with them), the wives of the Prophet ﷺ, reported to us manydetails of his private life with them. This has helped tofurther explain the laws of Islam and clarify for Muslims their religion.
In this hadeeth, the Mother of the Believers, Umm Salamah, Hind bint Aboo Umayyah(may Allah be pleased with her) narrated that while she was lying next to the Prophet ﷺ beneath a blanket or covering called ‘Al-Khameelah,’a black sheet made of wool or other fabric, she experienced the menstrual bleeding. Therefore, shegot up hurriedly anddiscreetly so thatno blood shouldreach the Prophet’s ﷺbody. It could also mean that she was disgusted to sleep next to him in such acondition. She (may Allah be pleased with her)took the clothes that she had prepared to wear during menstruation to put them on. Thereupon, the Prophet ﷺnoticed and said to her: "What is the matter? Did you get your period?" She (may Allah be pleased with her) replied in the affirmative and then he ﷺ asked her to come back to bed next to him underneath that woolen sheet (Khameelah).
She (may Allah be pleased with her)also stated that she and the Prophet ﷺ used to take a bath from one water pot while both were in a state of Janaabah. They used to share the same water pot during Ghusl and he ﷺused to kiss her while he was fasting, for he ﷺhad more power in controlling his sexual desires, and kissing his wives would not result in engaging in sexual intercourse during daytime of Ramadan, as the Mother of the Believers ‘Aa’ishah (may Allah be pleased with her) said: “… and he had more power to control his sexual desires than any of you.” It is deduced therefrom that it is allowable for a Muslim man to kiss and engage in Mubaasharah (i.e., lesser acts of intimacy like kissing, embracing, and skin-to-skin contact without engaging in sexual intercourse) with his wife during daytime inRamadan, provided that he has the power to control himself and abstain from any act of intimacy where there is fear of ejaculation or engaging in sexual intercourse.
It is also inferred from the hadeeth that it is preferable for a woman to wear special clothes for menstruation, other than her usual clothes.
The hadeeth also underlines the good manners of the Prophet ﷺ and his kindness with his wives..

1938

Narrated Ibn ‘Abbaas (may Allah be pleased with him):The Prophet ﷺhad Hijaamah performed on him while he was in the state of lhraam (i.e., ritual state of consecration), and also while he was observing fasting..

Commentary :
Hijaamah (cupping therapy)is one of the ancient forms of alternative medicine used to remove bad blood from the body.
In this hadeeth, ‘Abdullahibn ‘Abbaas(may Allah be pleased with them) informed us that the Prophet ﷺhad Hijaamah performed on him while he was in a state of lhraam (ritual state of consecration), and also while he was fasting.
The apparent indication of the hadeeth is that it refers to two sperate occasions. The version of the hadeeth cited in Saheeh Al-Bukhaaree reads: “The Prophet ﷺhad Hijaamah performed on his head while he was in a state of lhraam to cure migraine headaches. This took place in Lahy Jamal,a place between Makkah and Al-Madeenah, about seven miles (12 km) away from Al-Madeenah..

1940

Narrated Thaabit Al-Bunaanee:Anas ibn Maalik (may Allah be pleased with him)was asked whether they believed that undertaking Hijaamah therapyis disliked for a fasting person. He replied in the negative and said, "No [not for a religious reason], except for fear of weakness.".

Commentary :
Hijaamah (wet cupping therapy) is one of the ancient forms of alternative medicine used to remove bad blood from the body.
In this hadeeth,the Taab’iee Thaabit Al-Bunaaneeinforms us that Anas ibn Maalik (may Allah be pleased with him) was asked whether they believed that Hijaamah therapy was disliked for a fasting person during the lifetime of the Prophet ﷺ.
Anas (may Allah be pleased with him) clarifiedthat it was held as non-prohibitivelydisliked(Makrooh Tanzeehan) rather than prohibitively disliked (Makrooh Tahreeman), because it may cause fatigue during fasting, possibly drainingthe fasting person and requiringhim to getnutrients into his body (i.e., break his fast).
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1942

‘Narrated Aa’ishah (may Allah be pleased with her):Hamzah ibn ‘Amr Al-Aslamee(may Allah be pleased with him) said, "O Allah's Messenger!I fast continuously."
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Commentary :
Islam commands Muslims to avail of their share of the worldly life, and not to neglect the right of Allah to be worshipped. Thus, it preaches harmonious balance between the life of the body and that of the heart. Some of the Companions (may Allah be pleased with them)used to abide by the original religious rulings rather than opting for concessionsgranted by the religion with the aim of drawing closer to Allah, without hindering their abilities to carry on with their normal everyday activities.
In this hadeeth, the Mother of the Believers ‘Aa’ishah (may Allah be pleased with her) stated that Hamzah ibn ‘Amr Al-Aslamee(may Allah be pleased with him) told the Prophet ﷺ he used to fast continuously, meaning to fast all year long,except for days when fasting is deemed forbidden such as the two days of ‘Eid andthe days of Tashreeq (i.e., the 11th 12th and 13th of Thoo al-Hijjah).
A version of the hadeeth in Saheeh Al-Bukhaaree and Saheeh Muslim states that he (may Allah be pleased with him) said so to the Prophet ﷺ because hetravelled often and was asking about fasting while traveling. The Prophet ﷺ said: “You may fast if you wish or refrain from fastingif you wish!” As far as voluntary fasting while traveling is concerned, a person is given the choice to observe fasting or refrain from it. The prohibition of fasting continuously (all year long) has been reported in the Sunnah. It has been narrated on the authority of ‘Abdullah ibn ‘Amr ibn Al-‘Aas (may Allah be pleased with them) that the Prophet ﷺ said to him: “There is no (reward for) fasting (for him) who fasts perpetually (all year long).” [Al-Bukhaaree and Muslim].
To reconcile between the two hadeeths,scholars have advised that the wisdom behind forbidding fasting perpetually (all year long) is that it drains a person and renders him unable to partake in Jihaad and fulfill the rights due on him. However, if someone has the physical strength to endure fasting all year long while fulfilling the rights due on him (and carry out his obligations), there is no harm in that..

1943

‘Aa’ishah(may Allah be pleased with her), the wife of the Prophet ﷺ, said:“Hamzah ibn ‘Amr Al-Aslamee(may Allah be pleased with him)asked the Prophet ﷺ: "Should I fast while traveling?" The Prophet ﷺreplied, "You may fast if you wish, and you may not fast if you wish.”
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Commentary :
Travelling is a tortuous experience and it is usually accompanied by fatigue and hardship. Therefore, Allah, Exalted is He,has relieved travelersof certain religious duties and the Laws of Islamhas granted him legal concessions to eliminate such hardship. However, some of the Companions (may Allah be pleased with them) used to abide by the original religious rulings rather than opting for legal concessions granted by the religion with the aim of drawing closer to Allah.
In this hadeeth, the Mother of the Believers ‘Aa’ishah (may Allah be pleased with her) stated that Hamzah ibn ‘Amr Al-Aslamee(may Allah be pleased with him)asked the Prophet ﷺwhether or not he should fast while traveling. The Prophet ﷺ gave him the choice to fast or refrain from fasting while traveling. He ﷺ said: "You may fast if you wish, and you may not fast if you wish.”
Refrainment from fasting while traveling is a legal concession granted to the traveler, upon whom fasting is otherwise deemed obligatory. A traveler is given the choice between availing himself of this legal concession or abiding by the original ruling.
Hamzah ibn ‘Amr Al-Aslamee(may Allah be pleased with him)observed voluntary fasting often and it has been reported in Saheeh Al-Bukhaaree and Saheeh Muslim that he even used to fast continuously, meaning all year long, except for days when fasting is deemed forbidden, such as the two days of ‘Eidand the days of Tashreeq (i.e., the 11th 12th and 13th of Thoo al-Hijjah).
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1945

Narrated Aboo Al-Dardaa’ (may Allah be pleased with him):We set out with Allah's Messengerﷺon one of his journeys on a very hot day, and it was so hot that one had to put his hand over his head because of the severity of heat. None of us was fasting except the Prophet ﷺand Ibn Rawaahah (may Allah be pleased with him).
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Commentary :
Traveling is not free of physical and psychological hardship, and therefore, Allah, Exalted is He, relieved travelersof certain religious duties, and the Laws of Islam grants legal concessions to eliminate such hardship. However, some of the Companions (may Allah be pleased with them) used to abide by the original rulings rather than opting for legal concessions granted by the Laws of Islam whenever they were able to do so, with the aim of drawing closer to Allah.
In this hadeeth, Aboo Al-Dardaa’ (may Allah be pleased with him) related that they set off on a journey with the Prophet ﷺ on a very hot day during the month ofRamadan, as stated in the narration in Saheeh Muslim. It was so hot thatthe Companions had toput their hands over their heads because of the severity of the heat. None of them fasted on that day except for the Prophet ﷺ and‘Abdullahibn Rawaahah(may Allah be pleased with him).The rest of the Companions(may Allah be pleased with them) availed themselves of thelegal concession in this regard. Allah, Exalted is He, Says (what means): {…and whoever is ill or on a journey - then an equal number of other days. Allah intends for you ease and does not intend for you hardship.} [Quran 2:185].
It has been reported that the Prophet ﷺ refrained from fasting during some of his travels and criticized those who were fasting, as narrated in Saheeh Muslim on the authority of Jaabir ibn ‘Abdullah(may Allah be pleased with them): “The Messenger of Allahﷺwent off to Makkah in Ramadan in the year of the Conquest, and they fasted until they arrived at Kuraa‘Al-Ghameem (i.e., a valley two stages from Makkah on the way to Al-Madeenah). He ﷺthen called for a cup of water which he raised until people looked at it, and then he drank. He ﷺwas told afterwards that some people had carried on with their fast (and had not broken it). Thereupon, heﷺ said, “Those are the disobedient ones; those are the disobedient ones.””
The reason the Prophet ﷺ described those people as ‘disobedient’ was that he ﷺ had commandedthem to break their fast and it was upon them to obey him. He ﷺ sometimes commanded Muslims verbally and sometimes tacitly by his actions.When he ﷺ broke his fast, this was a tacit command for themto avail themselves of the relevant legal concession so that they would gain strengthen forJihaad. Since these disobedient people refused to comply with his command, they fell into manifest error. They were described as ‘disobedient’ because in doing so they contravened the Laws of Islam..

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