| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

2289

Salamah ibn Al-Akwa‘ (may Allah be pleased with him) narrated:
Once, while we were sitting in the company of the Prophet ﷺ, a dead man was brought. The Prophet ﷺ was requested to lead the funeral prayer for the deceased. He said, "Did he owe any debts?" People replied in the negative. He said, "Has he left any wealth?" They said, "No." So, he ﷺ led his funeral prayer. Another dead man was brought and people said, "O Allah's Messengerﷺ, lead his funeral prayer." The Prophet ﷺ said, "Did he owe any debts?" They said, "Yes." He ﷺ said, "Has he left any wealth?" They said, ''Three Dinars." So, he ﷺ led the prayer. Then a third dead man was brought and people asked the Prophet ﷺ to lead his funeral prayer. He ﷺ said, "Has he left any wealth?" They said, "No." He ﷺ asked, "Did he owe any debts?" They said, ("Yes! He has to pay) three Diners.' Thereupon, he ﷺ (refused to lead the prayer and) said, "Then pray for your (dead) companion." Aboo Qataadah (may Allah be pleased with him) said, "O Allah's Messenger ﷺ!Lead his funeral prayer, and I will pay his debt." So, he ﷺ led the prayer.
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Commentary :
Debts are the due rights of others (i.e., the creditors) that must be fulfilled. It is incumbent on a debtor to clear his liability for any debts that he owes. Given the gravity of incurring debts and dying before their repayment, the Prophet ﷺ did not lead the funeral prayer for anyone who owed debts and did not leave any wealth (inheritance) to repay such debts.
In this hadeeth, Salamah ibn Al-Akwa‘ (may Allah be pleased with him) narrated that they were once sitting in the company of the Prophet ﷺ when three dead men were brought on three different occasions. The Prophet ﷺ was requested to lead the funeral prayer for the deceased men. He ﷺ asked whether the first dead man owed any debts, and when people replied in the negative, he ﷺ led his funeral prayer. When he ﷺ asked the same about the second dead man, people replied that he owed a debt, but left three Dinars, which could cover the due debt, and he ﷺ led the prayer. When the third dead man was brought and people asked the Prophet ﷺ to lead his funeral prayer, and he knew that the man owed three Dinars, but did not leave any wealth to repay the debt, he ﷺ (refused to lead the prayer and) said, "Then pray for your (dead) companion." Aboo Qataadah (may Allah be pleased with him) offered to repay his debt, and then the Prophet ﷺ led his funeral prayer, because the debt was transferred to another person, and thus this dead man’s liability was cleared.
The hadeeth highlights the gravity of incurring debts, and that a debtor’s liability is not cleared by his death until it is repaid, by any given way.
The hadeeth underlines the Laws of Islam’s emphasis on preserving people’s financial rights..

2290

Muhammad ibn ‘Amr Al-Aslamee narrated that that his father Hamzah (may Allah be pleased with them)said that ‘Umar (may Allah be pleased with him) had sent him (i.e., Hamzah) to collect Sadaqah / Zakaah. A man had committed illegal sexual intercourse with his wife’s slave girl. Hamzah took (personal) sureties for the adulterer till they came to ‘Umar, who lashed the adulterer one hundred lashes. ‘Umar (may Allah be pleased with him) confirmed their claim (i.e., that the adulterer had already been punished) and excused him because of his ignorance. Jareer Al-Ash‘ath said to Ibn Mas‘ood regarding renegades (i.e., apostates), "Let them repent and take (personal) sureties for them." They repented and their relatives stood sureties for them. According to Hammaad, if somebody stands surety for another person and that person dies, the person giving surety will be released from responsibility. According to Al-Hakam, his responsibilities continues..

Commentary :
The Companions (may Allah be pleased with them) used to implement the Hudood (i.e., plural of Hadd, the corporal punishment determined by the Islamic Laws of Islam) and complied with the divine provisions in all matters and at all times.A manifestation of such compliance was that they sought taking surety and guarantees to preserve people’s financial rights, and to ensure that the rights of Allah or those of people would not be violated.
In this hadeeth, the Companion Hamzah ibn ‘Amr Al-Aslamee (may Allah be pleased with him) stated that ‘Umar (may Allah be pleased with him) once sent him to levy Zakaah/Sadaqah, and it was brought to his attention that a man had committedillicit sexual intercourse (Fornication) with his wife’s slave girl. This hadeeth gives a brief account of the incident which was delineated by Al-Tahaawee in his two books Sharh Ma‘aanee Al-Aathaar and Sharh Mushkil Al-Aathaar. It reads, “‘Umar sent Hamzah (may Allah be pleased with them) to collect Zakaah/Sadaqah. Some money was given to him, and he heard a man saying to his wife, ‘Pay the Zakaah on your freed slave!’ She replied, ‘You should pay the Zakaah on him; he is your son!’” Hamzah (may Allah be pleased with him) asked them about their story and these statements. He was informed that this woman’s husband had committed Fornication with her slave-girl and she gave birth to a boy. The woman freed the son and then he inherited some wealth from his mother, and they said that such wealth was allocated to his son, whom he had with his wife’s slave girl unlawfully. Upon learning these facts, Hamzah (may Allah be pleased with him), said: “I will stone you,” meaning to implement the Hadd of Rajm (i.e., stoning to death) on him, because he was a married adulterer. It was said that his act had been reported to ‘Umar (may Allah be pleased with him) and he had already lashed him one hundred lashes and did not believe that he should have been stoned to death.This could be either because the man did not know that it was impermissible for him to have intercourse with his wife’s slave girl, or it is possible that he did not know it was her slave-girl (i.e., he mistaken her for one of his own slave girls). Therefore, ‘Umar (may Allah be pleased with him)may have excused himbased on ignorance of the relevant prohibition or on account of doubts.
Hamzah (may Allah be pleased with him) requested (personal) sureties for the adulterer, to act as his guarantee till he verified the matter with ‘Umar (may Allah be pleased with him).
They went to ‘Umar, and Hamzah asked him about it and it turned out that the man had been lashed one hundred lashes. ‘Umar (may Allah be pleased with him) confirmed their claim (that the adulterer had already been punished).
It is deduced from the hadeeth that it is valid to stand surety for someone by committing oneself to bring the guaranteed person either to fulfill people’s rights, or to appear before the judge. The surety or guarantee in this context is applicable in relation to the implementation of Hudood and Qisaas (i.e., retribution) on part of those who have the ability to bring the perpetrators or the ones who are required to fulfill these rights, such as the leaders and chiefs of tribes and the like..

2291

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, “A man from the Children of Israel asked another one to lend him one thousand Dinars. The second man required witnesses. The former replied, 'Allah is sufficient as a witness.' The second said, 'I demand a surety.' The former replied, 'Allah is sufficient as a surety.' The second said, 'You are right,' and he lent him the money to be repaid within a certain period of time. The debtor went across the sea. When he finished his work, he searched for a conveyance so that he might reach in time for the repayment of the debt, but could not find any. So, he took a piece of wood and made a hole in it, inserted in it one thousand Dinars and a message to the lender and then closed (i.e., sealed) the hole tightly. He took the piece of wood to the sea and said, 'O Allah! You know well that I took a loan of one thousand Dinars from so-and-so. He demanded a surety from me but I told him that You are sufficient as a guarantee and surety and he accepted Your guarantee and surety. He then asked for a witness and I told him that You are sufficient as a witness, and he accepted You as a Witness. No doubt, I tried hard to find a conveyance so that I could repay his money but could not find, so I hand over this money to You.' Saying that, he threw the piece of wood into the sea till it went out far into it, and then he went away. Meanwhile he started searching for a conveyance in order to reach the creditor's country. One day the lender came out of his house to see whether a ship had arrived bringing his money, and all of a sudden, he saw the piece of wood in which his money had been deposited. He took it home to use for fire. When he sawed it, he found his money and the letter inside it. Shortly after that, the debtor came bringing one thousand Dinars to him and said, 'By Allah, I had been trying hard to find a boat so that I could bring you your money, but failed to find one before the one I have come by.' The lender asked, 'Have you sent something to me?' The debtor replied, 'I have told you I could not find a boat other than the one I have come by.' The lender said, 'Allah has delivered the money you sent in the piece of wood on your behalf. So, you may keep your one thousand Dinars and depart guided on the right path.’”.

Commentary :
Whoever incurs a debt with the intention and resolve to repay it, and seeks the help of Allah, Exalted is He, in repaying it, He will bless him with the means to repay it, and satisfy his creditor on his behalf in the Hereafter if he was not able to repay it in this worldly life.
In this hadith, the Prophet ﷺ related to us a wonderful story from which we can deduce great lessons. It is a story of two men from the Children of Israel, one of whom lent the other a thousand Dinars. The lender requested the borrower to bring witnesses testifying to the fact that he borrowed that money from him, but the borrower said: 'Allah is sufficient as a witness.' When the lender requested a surety, to guarantee him and be legally responsible for repaying the debt if the borrower failed to repay it, the borrower replied, 'Allah is sufficient as a surety.' The lender believed him and lent him the money to be repaid within a certain period of time. The debtor went across the sea to fulfil some of his needs. When he finished his work, he searched for a conveyance so that he might go back and reach in time for the repayment of the debt, but could not find any. So, he took a piece of wood, made a hole in it, inserted one thousand Dinars and a message to the lender, and then sealed the hole tightly. He took the piece of wood to the sea, relying solely on Allah, Exalted is He, and trusting Him to deliver the money on his behalf. He implored Allah, Exalted is He, sincerely hoping that it would reach the creditor by His Power. The truthful man sincerely invoked Allah, Exalted is He, and He answered his invocation.
One day the lender came out of his house to see whether a ship had arrived bringing his money. He waited for the borrower to come back and repay the debt as promised. Suddenly, he saw the piece of wood in which his money had been deposited. He took it home to use for fire, to keep his family warm and use it for cooking food. When he sawed it, he found his money and the message inside it. Shortly after that, the debtor came back, apologizing for the delay and bringing one thousand Dinars to him. He explained to him the reason for the delayed repayment. The lender asked him: ‘Have you sent something to me?’ The debtor (borrower) replied, ‘I have told you I could not find a boat other than the one I have come by.’ The lender asked him to go back and informed him that Allah, Exalted is He, delivered the money he had sent in the piece of wood on his behalf. He told him that the piece of wood found its way to him, and he asked him to keep the other one thousand Dinars that he had intended to pay.
This indicates the trustworthiness of both the creditor and debtor, and that each of them was sincere and truthful and honored their commitment, after the creditor accepted Allah, Exalted is He, as a guarantor and witness.
It also highlights that Allah, Exalted is He, rewards kind people who help those in need by preserving their wealth, in addition to the reward stored for them in the Hereafter, as He preserved the lender’s wealth by delivering it to him. These are great virtues granted to those who help those in need with their money (loans), place their trust in Allah, Exalted is He, and display keenness in returning the trusts.
The hadeeth also urges debtors to keenly repay their debts and spare no effort to fulfill people’s financial rights over them.
It also underlines the virtue of reliance on Allah, Exalted is He, and the abundant reward bestowed upon those who rely on Him as due..

2292

Narrated Sa’eed ibn Jubayr:
Ibn ‘Abbaas (may Allah be pleased with them) said, "Allah, Exalted is He, Says (what means): {And for all, We have made heirs to what is left by parents and relatives.} [Quran 4:33] In this ayah, the Arabic word Mawaaliyaa, means one's heirs. The ayah goes on: {And to those whom your oaths have bound [to you] - give them their share.} [Quran 4:33] Ibn ‘Abbaas said, "When the emigrants came to the Prophet ﷺ in Al-Madeenah, the emigrant would inherit his brother from the Ansaar while the latter's relatives would not inherit him because of the bond of brotherhood which the Prophet ﷺ established between them (i.e., the emigrants and the Ansaar). When the that reads (what means): {And for all, We have made heirs to what is left by parents and relatives,} [Quran 4:33] the ruling was abrogated with the other part of the same ayah that reads (what means: {And to those whom your oaths have bound [to you] - give them their share.} [Quran 4:33] It canceled the bond brotherhood regarding inheritance)." Then he (may Allah be pleased with him) said, "The ayah that reads (what means): {And to those whom your oaths have bound [to you] - give them their share,} [Quran 4:33] remained valid regarding cooperation and mutual advice, while the matter of inheritance was excluded and it became permissible to make a bequest to the person who had the right of inheriting before.

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Commentary :
When the Prophet ﷺ migrated to Al-Madeenah and the emigrants followed him, he ﷺ established the bond of brotherhood between the emigrants and Ansaar. A man of the Ansaar would make his emigrant brother a partner in his wealth, house, etc., and when he died, his emigrant brother would inherit him instead of his own (biological) relatives, because of the bond of brotherhood established by the Prophet ﷺ between them. This is the meaning of the ayah that reads (what means): {And to those whom your oaths have bound [to you] - give them their share.} [Quran 4:33]. The Arabic word used in the ayah is ‘Aaqadat meaning those who give made a pledge to those whom you made a pledge, and this was one of the seven approved modes of recitation confirmed by Tawaatur (i.e., collectively contiguous narrations transmitted by a large group of trustworthy narrators on the authority of a large group of trustworthy narrators, generation after generation and so forth, and it is absolutely impossible for them to agree on a lie). According to another mode of recitation, the Arabic word used in the ayah is ‘Aqadat meaning those who made a covenant (i.e., alliances) with you. A man would make a covenant or alliance with another, saying: “My blood is your blood; your revenge is my revenge; your war is my war; I am bound to your peace treaties, and you will inherit me and I will inherit you.” Afterward, the following ayah was revealed; Allah, Exalted is He, Says (what means): {And for all, We have made heirs to what is left by parents and relatives,} [Quran 4:33] meaning that Allah, Exalted is He, made for each of you relatives (heirs), including brothers and cousins on both the mother’s and father’s side who are entitled to inherit. This ayah abrogated the ayah that reads (which means): {And to those whom your oaths have bound [to you] - give them their share.} [Quran 4:33]. Thereafter, only a dead person’s relatives were entitled to inherit him, and those with whom the dead person had made covenants and alliances were no longer entitled to inherit.But such covenants and alliances remained valid regarding support in what is right and permissible, meaning cooperation regarding worldly affairs, and sincerity in compliance withIslam, and this includes cooperating in adhering to the truth, and supporting the wronged people by preventing the oppressor from his acts of injustice. These were some of the due rights of one’s fellow Muslims.It also remained permissible for a Muslim to make a bequest to those who would have inherited him according to the bond of brotherhood, if he wished. As for the distribution of the inheritance after one’s death, only the heirs as per the laws of Islam may inherit him as delineated in the Quran. .

2294

‘Aasim narrated:
I heard Anas ibn Maalik (may Allah be pleased with him), "Have you ever heard that the Prophet ﷺsaid, 'There is no alliance in Islam?' " He (may Allah be pleased with him) replied, "The Prophet ﷺ made alliance between the people of Quraysh and the Ansaar in my own house."
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Commentary :
In essence, alliance means a contract or covenant made between people in the pre-Islamic era to support one another with regard to everything they did (i.e., irrespective of whether they were right or wrong). Islam canceled such practices, except for the alliances and covenants made to support the truth and prevent the oppressor from his aggression and injustice. It was narrated on the authority of Jubayr ibn Muti‘im (may Allah be pleased with him) that the Prophet ﷺ said: “There is no alliance in Islam.” [Muslim]. This means that Islam disapproves the alliances that contravene the rules and laws of Islam, like what they used to make in the pre-Islamic era.
In this hadeeth, the Taabi’ee (a Muslim who saw at least one of the Companions) ‘Aasim ibn Sulaymaan Al-Ahwal asked the Companion Anas ibn Maalik (may Allah be pleased with him) about this hadeeth, and Anas replied that the Prophet ﷺ made an alliance between the people of Quraysh and the Ansaar in his own house. This refers to the bond of brotherhood that he ﷺ established between the emigrants and Ansaar, which was a faith-based alliance that does not fall under the category of the forbidden alliances, because it did not contravene the fundamentals of the Islamic Laws of Islam. The forbidden alliances as per the laws of Islam are those according to which people in the pre-Islamic era of ignorance supported their allies in all cases, even if they were unjust oppressors, taking revenge againsta whole tribe for the killing of one person, and establishing inheritance rights based on such alliances, and the like. However, other alliances, which do not involve these Laws of Islam violations, are allowable in Islam, including supporting the oppressed, fulfilling the religious duties, and similar acts that are recommended by the Laws of Islam, such as fostering friendship, mutual affection, and honoring covenants..

2297

‘Aa’ishah (may Allah be pleased with her) said:
I do not remember my parents believing in any religion other than the religion of Allah (i.e., Islam). Not a single day passed but Allah's Messenger ﷺvisited us twice, in the morning and evening. When Muslims were persecuted, Aboo Bakr (may Allah be pleased with him) set out for Ethiopia as an emigrant. When he reached a place called Bark Al-Ghimaad, he met Ibn Al-Daghinnah, the chief of the Qaarah tribe, who asked Aboo Bakr (may Allah be pleased with him), "Where are you going?" He (may Allah be pleased with him) said, "My people have forced me out of my land; I will wander on the earth and worship my Lord (freely)." Ibn Al-Daghinnah said, "A man like you should not leave his land nor should he be forced out of it; you help the poor earn their living, uphold your ties of kinship, help the weak (and destitute), show hospitality to the guests, and help people at times of hardship. You are in my Jiwaar (i.e., protection); go back and worship your Lord at your home." Ibn Al-Daghinnah went along with Aboo Bakr (may Allah be pleased with him) and took him to the chiefs of Quraysh saying to them, "A man like Aboo Bakr should not leave his land nor should he be forced out of it. Do you turn out a man who helps the poor earn their living, upholds his ties of kinship, helps the weak (and destitute), shows hospitality to the guests, and helps the people at times of hardship?" So, Quraysh approved Ibn Al-Daghinnah's Jiwaar and told Aboo Bakr (may Allah be pleased with him) that he was secure, and said to Ibn Al-Daghinnah, "Advise Aboo Bakr to worship his Lord in his house and to pray and read whatever he liked, but he should not harm us or do these things publicly, for we fear that our sons and women may follow him." Ibn Al-Daghinnah told Aboo Bakr of all their conditions. Aboo Bakr (may Allah be pleased with him) continued worshipping his Lord in his house and did not pray or recite Quran aloud except in his house. Later on, Aboo Bakr (may Allah be pleased with him) had an idea of building a mosque (i.e., a prayer area) in the courtyard of his house. He did so and started praying and reciting Quran therein publicly. Crowds of women and children of the disbelievers started to gatheraround him and watch him astonishingly. Aboo Bakr (may Allah be pleased with him) was a softhearted person and could not help weeping while reciting Quran. This horrified the disbelieving chiefs of Quraysh. They sent for Ibn Al-Daghinnah and when he came, they said, "We have given Aboo Bakr protection on condition that he should worship his Lord in his house, but he has violated that condition and has built a mosque in the courtyard of his house and offered his prayer and recited Quran in public. We are afraid lest he should mislead our women and children! So, go to him and tell him that if he wishes he can worship his Lord in his house only, and if not, then tell him revoke your pledge of protection to him; we do not like to dishonor you by revoking your Jiwaar nor can we tolerate Aboo Bakr's public declaration of Islam (i.e., performing acts of worship in public). ‘Aa’ishah (may Allah be pleased with her) added: Ibn Al-Daghinnah came to Aboo Bakr and said, "You know the conditions on which I gave you protection, so you should either abide by those conditions or revoke my Jiwaar, as I do not like to hear the Arabs saying that Ibn Al-Daghinnah gave Jiwaar to a person and his people did not honor it." Aboo Bakr (may Allah be pleased with him) said, "I revoke your Jiwaar and am satisfied with Allah's protection." At that time Allah's Messenger ﷺ was still in Makkah and he said to his Companions, "Your place of emigration has been shown to me. I have seen salty land, planted with date-palms and is situated between two mountains which are the two Harrahs." So, when the Prophet ﷺ told it, some of the Companions (may Allah be pleased with them) migrated to Al-Madeenah, and some of those who had migrated to Ethiopia returned to Al-Madeenah. When Aboo Bakr (may Allah be pleased with him) prepared for emigration, Allah's Messengerﷺ said to him, "Wait, for I expect to be permitted to emigrate." Aboo Bakr (may Allah be pleased with him) asked, "May my father be sacrificed for your sake, do you really expect that?" Allah's Messengerﷺreplied in the affirmative. So, Aboo Bakr (may Allah be pleased with him) postponed his departure in order to accompany Allah's Messenger ﷺand fed two camels which he had with the leaves of Samor trees for four months.
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Commentary :
The Prophet ﷺ and his Companions (may Allah be pleased with them) led a hard life in Makkah, and the disbelievers made it rather harder by persecuting Muslims, confining the call to Islam, torturing Muslims, and using other means of abuse until Allah, Exalted is He, commanded His Messenger ﷺ to migrate to Al-Madeenah.
In this hadeeth, ‘Aa’ishah (may Allah be pleased with her) gave a glimpse of her experience during that period. She (may Allah be pleased with her) said that she could not remember her parents, Aboo Bakr and Umm Roomaan (may Allah be pleased with them), believing in any religion other than the religion of Allah (i.e., Islam) and that the Prophet ﷺ used to visit them twice every day, in the morning and in the evening. When Muslims were persecuted by the disbelievers and the Prophet ﷺ gave permission to his Companions (may Allah be pleased with them) to migrate to Ethiopia, Aboo Bakr (may Allah be pleased with him) set out for Ethiopia as an emigrant, to join his fellow Muslim brothers who had migrated there. When he (may Allah be pleased with him) reached a place called Bark Al-Ghimaad, a place at a five day's journey (140 km) from Makkah, he met Ibn Al-Daghinnah, the chief of the Qaarah tribe, which was a famous Arab tribe that belonged to Banee Al-Hoon. He asked Aboo Bakr (may Allah be pleased with him), "Where are you going?" He (may Allah be pleased with him) said, "My people have forced me out of my land and I would wander on the earth and worship my Lord (freely)." Ibn Al-Daghinnah said, "A man like you should not leave his land nor should he be forced out of it; you help the poor earn their living, uphold his ties of kinship, help the weak (and destitute),” meaning providing for the orphans and the helpless. He added: “… show hospitality to the guests,” by providing food and shelter to them, “and help people at times of hardship. You are in my Jiwaar (i.e., protection); go back and worship your Lord at your home." Ibn Al-Daghinnah went along with Aboo Bakr (may Allah be pleased with him) and took him to the chiefs of Quraysh, urging them not to drive someone like Aboo Bakr out of Makkah, given his great qualities and remarkable moral character as highlighted above. So, Quraysh approved Ibn Al-Daghinnah's Jiwaar (i.e., protection) and told Aboo Bakr (may Allah be pleased with him) that he was secure, and said to Ibn Al-Daghinnah, "Advise Aboo Bakr to worship his Lord in his house, and to pray and read whatever he likes, but he should not harm us,” referring to praying and reciting the Quran aloud, “or do these things publicly, for we fear that our sons and women may follow him." Ibn Al-Daghinnah told Aboo Bakr of all their conditions and he accepted them. He (may Allah be pleased with him) continued worshipping his Lord in his house and did not pray or recite Quran aloud except inside his own house. Later on, Aboo Bakr (may Allah be pleased with him) thought about building a mosque (i.e., a prayer area) in the courtyard of his house. It can be fairly said that this was the first mosque ever built in Islam. He (may Allah be pleased with him) built it and started praying and reciting Quran therein publicly. Crowds of women and children from the disbelievers gathered around him and watched him astonishingly. Aboo Bakr (may Allah be pleased with him) was a softhearted person and could not help weeping while reciting Quran. This horrified the chiefs of Quraysh, as they knew how tender the hearts of women and young people were, and how vulnerable they would be to incline to Islam. They sent for Ibn Al-Daghinnah and when he came, they said, "We have given Aboo Bakr protection on condition that he should worship his Lord in his house, but he has violated that condition, and has built a mosque in the courtyard of his house and offered his prayer and recited Quran in public. We are afraid lest he mislead our women and children! So, go to him and tell him that if he wishes he can worship his Lord in his house only, and if not, then tell him you will revoke your pledge of protection to him; we do not like to dishonor you by revoking your Jiwaar, nor can we tolerate Aboo Bakr's public declaration of Islam, for fear of our women and children. Thereupon, Ibn Al-Daghinnah went to Aboo Bakr (may Allah be pleased with him) and said, "You know the conditions on which I gave you protection (as approved by Quraysh), so you should either abide by these conditions or revoke my Jiwaar, as I do not like to hear the Arabs saying that Ibn Al-Daghinnah gave Jiwaar to a person and his people did not honor it." Aboo Bakr (may Allah be pleased with him) said, "I revoke your Jiwaar and am satisfied with Allah's protection." This reflects the strength of Aboo Bakr’s faith and certitude in Allah, Exalted is He.
At that time,the Prophet ﷺ was still in Makkah and he told his Companions that he had seen the land of their emigration in a vision, and the Prophet's visionsare part of the divine revelation to them. He ﷺ meant Al-Madeenah and mentioned some of its distinct descriptions, including being a salty land, where only few trees could grow, planted with date-palms and situated between two mountains which are the two Harrahs, meaning lands with black stones. So, when the Prophet ﷺ told them of this vision, some of the Companions (may Allah be pleased with them) migrated to Al-Madeenah, and some of those who had migrated to Ethiopia went to Al-Madeenah as well. Aboo Bakr (may Allah be pleased with him) prepared for emigration, but Allah's Messengerﷺ said to him, "Wait, for I expect to be permitted to emigrate." Aboo Bakr (may Allah be pleased with him) asked, "May my father be sacrificed for your sake, do you really expect that?" Allah's Messengerﷺreplied in the affirmative. So, Aboo Bakr (may Allah be pleased with him) postponed his departure in order to accompany the Prophet ﷺ. He (may Allah be pleased with him)fed two camels which he had, with the leaves of Samor trees, meaning the leaves that trees shed, for four months, to be able to endure the journey. Such tree leaves were good fodder for animals.
The hadeeth highlights the virtues of Aboo Bakr (may Allah be pleased with him) and the striking similarity between his moral character and that of the Prophet ﷺ.
It also underlines the good qualities of the polytheist Arabs in the pre-Islamic era, like honoring covenants and the institution of Jiwaar.
It is deduced from the hadeeth that it is allowable to migrate from non-Muslim countries to another place were Muslims feel safe and are able to practice their religion freely and openly.
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2300

‘Uqbah ibn ‘Aamir (may Allah be pleased with him) narrated that the Prophet ﷺ had given him sheep to distribute between his Companions and a male kid was left (after the distribution). When he informed the Prophet ﷺof it, he said (to him), "Offer it as a sacrifice on your behalf."
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Commentary :
The Prophet ﷺ was munificent and generous; he ﷺ openhandedly gave what Allah, Exalted is He, bestowed upon him to the poor and needy.
In this hadeeth, ‘Uqbah ibn ‘Aamir (may Allah be pleased with him) narrated that the Prophet ﷺ gifted a group of poor Companions (may Allah be pleased with them) sheep and appointed him to distribute the sheep between them. He (may Allah be pleased with him)distributed to the companions and a male kid was left (after the distribution). It was said that a young goat (kid) was one year old. When he (may Allah be pleased with him) informed the Prophet ﷺof it, he said (to him), "Offer it as a sacrifice on your behalf.”
The Prophet ﷺ gave a legal concession to ‘Uqbah ibn ‘Aamir (may Allah be pleased with him) to offer a kid as an animal sacrifice, just like he ﷺ did with Aboo Burdah ibn Nayyaar (may Allah be pleased with him) to offer an animal less than one year old as a sacrifice. These were two legal concessions granted to these two Companions (may Allah be pleased with them) in particular and not to anyone else. This is based on the opinion suggesting that the Arabic word used in the hadeeth ‘Atood (kid) means a young goat. However, based on the opinion that the word means a one-year-old goat, Al-Udhiyah of the goats, according to Muslim scholars should be a Thaniyah (i.e., one full year-old and starting the second year).
It is deduced from the hadeeth that it is permissible for a principal to appoint an agent to distribute gifts between specified recipients.
It is also inferred that it is permissible to accept gifts and offer gifted animalsas a sacrifice.
The hadeeth also highlights that an agent is required to consult with the principal regarding the disposal of the residue of the gifts to be distributed.
It is also deduced therefrom that a principal delegates the appointed agent to perform specified tasks.
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2301

‘Abdul-Rahmaan ibn ‘Awf (may Allah be pleased with him) narrated:
I had an agreement with Umayyah ibn Khalaf that he would look after my property (or family) in Makkah and I would look after his in Al-Madeenah. When I wrote my name ‘Abd Al-Rahmaan' in the documents, Umayyah said, "I do not know ‘Abd Al-Rahmaan!' Write down to me your name, with which you called yourself in the pre-Islamic period." So, I wrote my name ‘Abdoo ‘Amr instead. On the day (of the battle) of Badr, when all people went to sleep, I went up the hill to protect him. Bilaal (may Allah be pleased with him) saw him (i.e., Umayyah) and went to a gathering of Ansaar and said, "(Here is) Umayyah ibn Khalaf! Woe to me if he escapes!" So, a group of men from the Ansaar went out with Bilaal to follow us (‘Abdul-Rahmaan and Umayyah). Being afraid that they would catch us, I left Umayyah’s son for them to keep them busy, but the Ansaar killed the son and insisted on following us. Umayyah was a fat man, and when they approached us, I told him to kneel down, and he knelt, and I laid myself on him to protect him, but the Ansaar killed him by passing their swords underneath me, and one of them injured my foot with his sword. (The sub narrator said, "‘Abdul-Rahmaan used to show us the trace of the wound on the back of his foot.")
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Commentary :
Fulfillment of covenants is one of the becoming qualities of a true Muslim, and this applies to the covenants made with Muslims and non-Muslims alike. However, it is incumbent upon a Muslim to ensure that his covenants with non-Muslims do not contradict the teachings of Islam, to avoid potential conflict between the two obligations (i.e., honoring his covenants and abiding by the teachings of Islam).
In this hadeeth, ‘Abdul-Rahmaan ibn ‘Awf (may Allah be pleased with him) made a covenant with Umayyah ibn Khalaf, one of the leaders of the disbelievers in Makkah, to look after his property, family, or both, in Makkah and he would look after his in Al-Madeenah. When he (may Allah be pleased with him) wrote his name ‘Abd Al-Rahmaan' in the documents, Umayyah said, "I do not know ‘Abd Al-Rahmaan!' ‘Abd Al-Rahmaan literally means that slave of Al-Rahmaan, i.e., The Entirely Merciful. He did not acknowledge Al-Rahmaan (Allah) as his Lord and rather worshipped other deities. In fact, Umayyah’s attitude was motivated by (misguided) zeal for his false beliefs. He said to him: “Write down to me your name, with which you called yourself in the pre-Islamic period.” So, he (may Allah be pleased with him) wrote his name ‘Abdoo ‘Amr instead. It is noteworthy that ‘Abd Ar-Rahmaan (may Allah be pleased with him) agreed to write his old name merely to realize the desired benefits of concluding this agreement, and it did not imply his approval or consent to be called the slave of other than Allah, Exalted is He. This was similar to the incident when the Prophet ﷺ approved to erase the Name of Allah ‘Al-Rahmaan’ when writing down the document of the Hudaybiyyah Treaty and wrote instead “In the Name of Allah.”
On the day (of the battle) of Badr, in 2 A.H., between the disbelievers in Makkah and Muslims in Madeenah, Umayyah joined the disbelievers’ army. After the battle ended with the decisive victory of the Muslims, ‘Abd Al-Rahmaan ibn ‘Awf (may Allah be pleased with him) went up the hill to protect Umayyah, who was neither among the casualties nor the prisoners of war. When all the people went to sleep, he (may Allah be pleased with him)hastened to protect his ally, but Bilaal (may Allah be pleased with him) saw Umayyah, who had severely tortured him in Makkah to force him to convert out of Islam. Bilaal (may Allah be pleased with him) went to a gathering of the Ansaar and informed them of Umayyah ibn Khalaf’s presence, urging them to kill him. He (may Allah be pleased with him) commanded them to chase him and make sure that he did not survive. He (may Allah be pleased with him) said to them: “Woe to me if he escapes!" He (may Allah be pleased with him) earnestly sought killing Umayyah, being one of the leaders of Quraysh and the stubbornest disbelievers. Determined to risk his own life to kill him, Bilaal (may Allah be pleased with him) went after him and ‘Abd Al-Rahmaan in the company of a group of the Ansaar. ‘Abdul-Rahmaan (may Allah be pleased with him) added: “Being afraid that they would catch us, I left Umayyah’s son for them to keep them busy but the Ansaar killed the son and insisted on following us. Umayyah was a fat man,” indicating his slowness, “and when they approached us, I told him to kneel down, and he knelt.” He (may Allah be pleased with him) threw himself on him to protect him from their swords, to honor his covenant with him. However, Bilaal and the Ansaar (may Allah be pleased with them) killed him by passing their swords underneath ‘Abdul-Ramhaan (may Allah be pleased with him), and one of them injured his foot with his sword. ‘Abdul-Rahmaan (may Allah be pleased with him) showed the addressees the trace of the wound on the back of his foot.
It was said that Bilaal and the Ansaar (may Allah be pleased with them) did not honor ‘Abdul-Rahmaan’s covenant and Jiwaar (i.e., protection) for Umayyah because the disbelievers were not allowed any protection on the Battle of Badr. It was also said that this ruling was abrogated with the other hadeeth recorded by Ibn Maajah reading: “The right of giving protection to non-Muslims is extended to the humblest of the believers (and it is incumbent on all Muslims to respect it and give him support).”, and the hadeeth about Umm Haani’ upon the Conquest of Makkah reading: “We have given protection to whom you have granted (protection).” [Al-Bukhaaree and Muslim].
It is deduced from the hadeeth that a Muslim is required to honor and fulfill his covenants; ‘Abdul-Rahmaan (may Allah be pleased with him) was the friend of Umayyah ibn Khalaf back in Makkah, and he honored their covenant.
It is also inferred therefrom that it is becoming of a Muslim to reciprocate a disbeliever for any favors he might have done him, showing him kindness in return and striving to rescue him from death or dangers.
The hadeeth highlights the tit for tat principle and the enjoined equivalent retaliation against the offending party.
It is inferred that no retaliation is required in the event of getting injured while defending a wrongdoer who deserves punishment.
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2304

Ibn Ka‘b ibn Maalik narrated on the authority of his father (may Allah be pleased with them):
We had some sheep which used to graze at Sala‘. One of our slave girls saw a sheep dying and she broke a stone and slaughtered the dying sheep with it. My father said to people, "Do not eat its meat till I ask the Prophet ﷺ about it (or till I send somebody to ask him)." So, he asked or sent somebody to ask the Prophet ﷺ and he ﷺ permitted them to eat it. ‘Ubaydullaah (a sub-narrator) said, "I admire that girl, for though she was a slave-girl, she boldly slaughtered the sheepherself!”
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Commentary :
Islam preserves people’s wealth and protects it against loss and destruction, and therefore it deems it allowable to slaughter a dying edible animal (i.e., whose consumption is permitted by the Laws of Islam) when sudden death approaches it, using any sharp object that cuts its throat and sheds its blood, to preserve wealth from loss.
In this hadeeth, Ka’b ibn Maalik (may Allah be pleased with him) related that they had sheep grazing at Sala‘, a mountain in Al-Madeenah located 500 m or less to the west of the Prophet’s Mosque. The slave girl who was shepherding the sheep noticed that one was dying. She broke a stone and slaughtered the sheep with it. When Ka‘b (may Allah be pleased with him)learned of the incident, he commanded his family to refrain from eating its meat till he asked the Prophet ﷺ about it or sent somebody to ask him. So, he asked or sent somebody to ask the Prophet ﷺ and he ﷺ permitted them to eat it.
It is deduced from the hadeeth that an appointed agent is urged to rectify what he believes to have gone wrong, strive to perform the required task, and do what serves the best interests of the principal.
It is deduced from the hadeeth that it is permissible to use a stone to slaughter animals provided that it is sharp, cuts the throat, and splashes out blood.
It is also inferred therefrom that it is allowable to eat the meat of a dying edible animal if it was slaughtered while it was still alive..

2309

Jaabir ibn ‘Abdullah(may Allah be pleased with them) narrated:
I was accompanying the Prophet ﷺ on a journey and was riding a slow camel that was lagging behind the others. The Prophet ﷺpassed by me and asked, "Who is this?" I replied, "Jaabir ibn ‘Abdullah." He asked, "What is the matter, (why are you late)?" I replied, "I am riding a slow camel." He ﷺ asked, "Do you have a stick?" I replied in the affirmative. He ﷺ said, "Give it to me." When I gave it to him, he ﷺ beat the camel and rebuked it. Then that camel surpassed the others thenceforth. The Prophet ﷺsaid, "Sell it to me." I replied, "It is (a gift) for you, O Allah's Messengerﷺ.” He ﷺ said, "Sell it to me. I have bought it for four Dinars and you can keep on riding it till Al-Madeenah." When we approached Al-Madeenah, I started going (towards my house). The Prophet ﷺ said, "Where are you going?" I said, "I have married a widow." He ﷺ said, "Why have not you married a virgin with whom you could play?" I said, "My father died and left daughters, so I decided to marry a widow (, an experienced woman to look after them)." He ﷺ said, "Well done." When we reached Al-Madeenah, Allah's Messengerﷺ said, "O Bilaal, pay him (the price of the camel) and give him extra money." Bilaal gave me four Dinars and one Qiraat (i.e., a unit of measurement) extra. (A sub-narrator said): Jaabir added, "The extra Qiraat of Allah's Messengerﷺ never parted from me." The Qirat was always in Jaabir ibn ‘Abdullah's purse.
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Commentary : The Prophet ﷺ was endowed with a great moral character,reflected in his gracious manners, one of which was that whenever he ﷺ travelled with his Companions (may Allah be pleased with them), he ﷺ used to pace himself with the slowest rider in his company, out of his kindness. He ﷺ also used to offer the weak a ride and urge those who were lagging behind to catch up.
In this hadeeth, Jaabir ibn ‘Abdullah(may Allah be pleased with them) related that he was with the Prophet ﷺ once on a journey back to Al-Madeenah – it was said that this incident took place during the conquest of Makkah - and he was riding a slow camel. The Prophet ﷺ passed by him while he was in this condition. The Prophet ﷺ asked, "Who is this?" He (may Allah be pleased with him) replied, "Jaabir ibn ‘Abdullah." He ﷺ asked, "What is the matter, (why are you late)?" He (may Allah be pleased with him) replied that he was late due to his slow camel. He ﷺ asked, "Do you have a stick?" He (may Allah be pleased with him) replied in the affirmative, and he ﷺ asked him to give it to him. When he (may Allah be pleased with him) gave it to him, he ﷺ beat the slow camel and urged it to move faster. Then that camel surpassed the others, leading the way, by the blessing of the Prophet ﷺ. He ﷺ asked Jaabir (may Allah be pleased with him) to sell him this camel, and he (may Allah be pleased with him) replied, "It is (a gift) for you, O Allah's Messenger ﷺ.” However, the Prophet ﷺ refused to take it as a gift and insisted on buying it. He ﷺ bought it for four (gold) Dinars provided that he (may Allah be pleased with him) may keep on riding it till they reached Al-Madeenah, and then the Prophet ﷺ would take it into his possession.
When they approached Al-Madeenah, Jaabir (may Allah be pleased with him) hastened towards his house. The Prophet ﷺ asked him, "Where are you going?" He (may Allah be pleased with him) informed him that he had married a widow, indicating that she was previously married. The Prophet ﷺ asked, "Why have you not married a virgin with whom you could play?" The Prophet ﷺ was asking him about the reason for choosing to marry a previously married woman rather than a virgin, who would most likely be more emotionally attached to her first husband, urging her to strive in making him happy and the like of good qualities that warrants the preference of marrying a virgin. Jaabir (may Allah be pleased with him) told him that he had sisters placed under his guardianship after his father’s death, and they needed someone to take care of them and tend to their needs, and a virgin would not be able to shoulder such a task. Therefore, he (may Allah be pleased with him) decided to marry a widow, an experienced woman to look after them. The Prophet ﷺ said, "Well done,” commending his act. It is deduced from this hadeeth that a Muslim should carefully choose a good wife that would be good for him and his dependents.
When they reached Al-Madeenah, Allah's Messenger ﷺ commanded Bilaal (may Allah be pleased with him) to pay him the price of the camel and give him extra money. Bilaal (may Allah be pleased with him) gave him four Dinars and one Qirat extra. Bilaal (may Allah be pleased with him) was responsible for managing the Prophet’s expenses. It was said that a Qirat equaled one-tenth of a Dinar or otherwise. Jaabir (may Allah be pleased with him) added, "The extra Qirat of Allah's Messenger ﷺ never parted from me." He (may Allah be pleased with him) kept that Qirat and did not dispose of it. ‘Attaa’ ibn Abee Rabaah said: “That Qirat was always in Jaabir ibn ‘Abdullah's purse.”
The hadeeth highlights the Prophet’s gracious humbleness and kindness with his Companions (may Allah be pleased with them), checking on them and serving their best interests.
It is also deduced from the hadeeth that it is better to marry a virgin rather than a previously married woman.
The hadeeth underlines the virtues of Jaabir (may Allah be pleased with him), his compassion to his sisters, and putting their best interests first before his own.
It is also inferred that a woman should take care of her husband’s family and tend to the needs of his siblings (dependents).
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2311

Narrated Aboo Hurayrah (may Allah be pleased with him)
Allah's Messenger ﷺdeputed me to keep Zakaah (Al-Fitr) of Ramadan. A comer came and started taking handfuls of the foodstuff (of the Zakaah funds) stealthily. I took hold of him and said, "By Allah, I will take you to Allah's Messenger ﷺ.” He said, "I am needy and have many dependents, and I am in great need." I released him, and in the morning Allah's Messengerﷺasked me, "What did your prisoner do yesterday?" I said, "O Allah's Messenger ﷺ! The person complained of being needy and of having many dependents, so, I pitied him and let him go." Allah's Messenger ﷺsaid, "Indeed, he told you a lie and he will be coming again." I believed that he would show up again as Allah's Messengerﷺ had told me that he would return. So, I waited for him watchfully. When he (showed up and) started stealing handfuls of foodstuff, I caught hold of him again and said, "I will definitely take you to Allah's Messenger ﷺ.He said, "Leave me, for I am very needy and have many dependents. I promise I will not come back again." I pitied him and let him go. In the morning, Allah's Messengerﷺ asked me, "What did your prisoner do?" I replied, "O Allah's Messenger ﷺ! He complained of his great need and of too many dependents, so I took pity on him and set him free." Allah's Messenger ﷺ said, "Verily, he told you a lie and he will return." I waited for him attentively for the third time, and when he (came and) started stealing handfuls of the foodstuff, I caught hold of him and said, "I will surely take you to Allah's Messenger ﷺas it is the third time you promise not to return, yet you break your promise and come." He said, "(Forgive me and) I will teach you some words with which Allah, Exalted is He, will benefit you." I asked, "What are they?" He replied, "Whenever you go to bed, recite Ayat Al-Kursee (Quran 2:255) till you finish the whole ayah. (If you do so), Allah, Exalted is He, will appoint a guard for you who will stay with you and no devil will come near you till morning. " So, I released him. In the morning, Allah's Messenger ﷺ asked, "What did your prisoner do yesterday?" I replied, "He claimed that he would teach me some words by which Allah will benefit me, so I let him go." Allah's Messenger ﷺasked, "What are they?" I replied, "He said to me, 'Whenever you go to bed, recite Ayat Al-Kursee from the beginning to the end.' He further said to me, '(If you do so), Allah will appoint a guard for you who will stay with you, and no Satan will come near you till morning.' (Aboo Hurayrah or another sub-narrator) added that they (the Companions) were very keen to do good deeds. The Prophet ﷺ said, "He really spoke the truth, although he is an absolute liar. Do you know whom you were talking to, these three nights, O Aboo Hurayrah?" It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him), "No." He ﷺ said, "It was Satan."
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Commentary : Ayat Al-Kursee (Quran 2:255) is one of the greatest ayaat of the Quran, and this hadeeth highlights some of its virtues. It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ﷺ appointed him to keep and guard the Zakaat Al-Fitr funds. Zakaat Al-Fitr is due before ‘Eid Al-Fitr, and they used to pay it in the form of wheat, dates, and other foodstuff. A man came to him and started taking handfuls of the foodstuff (of the Zakaah) stealthily. Aboo Hurayrah (may Allah be pleased with him) seized him and said, "By Allah, I will take you to Allah's Messenger ﷺ.” He said, "I am needy and have many dependents, and I am in great need." He (may Allah be pleased with him) released him, and in the morning, Allah's Messengerﷺasked me, "What did your prisoner do yesterday?" He (may Allah be pleased with him) said, "O Allah's Messenger ﷺ! The Prophet ﷺ knew of what had happened through divine revelation. It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the man complained of being needy and of having many dependents, so he pitied him and let him go. Allah's Messenger ﷺinformed him that he was lying and that he would be coming again. Aboo Hurayrah (may Allah be pleased with him) knew that the Prophet ﷺ spoke the truth and believed him. He (may Allah be pleased with him) believed that he would show up again as Allah's Messengerﷺ had told him that he would. So, he (may Allah be pleased with him) waited for him watchfully to guard the foodstuff. When he showed up and did the same, and he (may Allah be pleased with him) pitied him and let him go again. He informed Allah's Messengerﷺ of what had happened and again he ﷺ told him that the man would come back. Therefore, he (may Allah be pleased with him) watchfully waited for him for the third time, and he (came and) started stealing handfuls of the foodstuff. He (may Allah be pleased with him) caught hold of him and said, "I will surely take you to Allah's Messenger ﷺ,as this is the third time you promised not to return, yet you broke your promise and came." He said, "(Forgive me and) I will teach you some words with which Allah, Exalted is He, will benefit you." He then told him to recite Ayat Al-Kursee (Quran 2:255) till he finished the whole ayah whenever he went to bed. Allah, Exalted is He, Says (what means): {Allah - there is no deity except Him, the Ever-Living, the Sustainer of [all] existence. Neither drowsiness overtakes Him nor sleep. To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that can intercede with Him except by His permission? He knows what is [presently] before them and what will be after them, and they encompass not a thing of His knowledge except for what He wills. His Kursee extends over the heavens and the earth, and their preservation tires Him not. And He is the Most High, the Most Great.} [Quran 2:255]. In this ayah, Allah, Exalted is He, describes Himself as the only One worthy of worship; none but Him deserves to be worshiped. He is All-Living; to Him belongs the perfect life that was not preceded by non-existence, nor will it be followed with death. He is Self-Sufficient and stands in no need of anything or anyone, and He disposes of the affairs of all the creation, bestowing upon them their Rizq (provisions). All the creation stands in dire need of Allah, Exalted is He. His perfect Life and Self-Sufficiency entails that neither drowsiness nor sleep should overtake Him. To Him belongs whatever is in the heavens and whatever is on the earth. None can intercede with Him except by His permission. He knows all the affairs of the created beings, the past and future ones, and all but Him do not know anything unless He imparts knowledge to them by His will. Given His greatness and vast dominance, His Kursee (i.e., the place of His Feet) encompasses the heavens and the earth. Despite their vastness and greatness, their preservation does not tire Him; it is rather an effortless task for Him. He is the Most High, the Most Great, who is far Exalted above His creation. He is The Most High with His perfect Essence, dominion, and attributes. To Him belongs absolute and perfect grandeur in terms of Essence and Omnipotence.
Satan further said to him, '(If you do so), Allah, Exalted is He, will appoint a guard for you who will stay with you, and no devil will come near you till morning. Aboo Hurayrah (may Allah be pleased with him) informed the Prophet ﷺ of it and he ﷺ said: "He really spoke the truth, although he is an absolute liar,” and this is a very beautiful conclusion, because when he (may Allah be pleased with him) affirmed his truthfulness in this regard, it gave an illusion of praise, and therefore he ﷺ corrected such an impression with a wording that indicates exaggerated untruthfulness, reflected in the Arabic intensive adjective Kadhoob (i.e., habitual liar).
Afterward, the Prophet ﷺ clarified to Aboo Hurayrah (may Allah be pleased with him) that this prisoner to whom he was talking these three nights was Satan.
The hadeeth highlights the virtues of Ayat Al-Kursee (Quran 2:255) and that it protects those who recite it from the devils.
It is also deduced therefrom that an appointed agent is only entitled to dispose of what is delegated property with the permission of the owner of the property (i.e., principal).
It is also inferred that the Jinn appear to people in human form and talk with them.
It is also deduced that the maximum number of pardonable mistakes is three.
It is also inferred that Satan harms whoever fails to recite Dhikr (i.e., remembrance of Allah) before sleep.
It is also deduced that whoever is appointed to preserve something is called Wakeel (i.e., trustee).
The hadeeth also underlines that the Jinn may steal and deceive.
It also highlights that it is allowable to seek knowledge from those who did not act on their knowledge..

2312

Aboo Sa’eed Al-Khudree (may Allah be pleased with him):
Once Bilaal brought Barni (i.e., a kind of dates) to the Prophet ﷺ and he ﷺasked him, "From where have you brought these?" Bilaal (may Allah be pleased with him) replied, "I had some inferior type of dates and exchanged two Saa‘s of it for one Saa‘ of Barni dates in order to give it to the Prophet ﷺ to eat them." Thereupon the Prophet ﷺsaid, "Beware! Beware! This is definitely Ribaa! This is definitely Ribaa! Do not do so, but if you want to buy (a superior kind of dates) sell the inferior dates for money and then buy the superior kind of dates with that money."
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Commentary :
Dealing with Ribaa (i.e., interest, usury) is one of the gravest major sins, and the Laws of Islam has deemed unlawful every sale that is not free of all suspicions of Ribaa, and has deemed permitted all lawful sales that do not involve Ribaa. People in the Pre-Islamic era engaged in sales transactions that heavily involved Ribaa, but Islam rectified these sales and eliminated the traces of Ribaa.
In this hadeeth, Aboo Sa’eed(may Allah be pleased with him) related that Bilaal (may Allah be pleased with him) once brought Barni, one of the finest kinds of date. The Prophet ﷺasked him about the source of these dates and he (may Allah be pleased with him) replied, “I had some inferior dates and exchanged two Saa‘s of them for one Saa‘ of Barni dates in order to give it to the Prophet ﷺ to eat them.” Thereupon, the Prophet ﷺsaid, "Beware! Beware!” The Arabic word used in the hadeeth is Uwwah, a word used to indicate pain and sadness. The Prophet ﷺ used this word to indicate his pain upon hearing of such an act and that Bilaal (may Allah be pleased with him) did not know that his act was sheer Ribaa. In fact, this kind of Ribaa is known as Ribaa Al-Fadhl (i.e., excess charged in the event of a barter of specific homogenous commodities of different quality or quantity). The Prophet ﷺ advised him about the way to avoid Ribaa in this transaction. He ﷺ said: “Do not do so, but if you want to buy (a superior kind of dates) sell the inferior dates for money and then buy the superior kind of dates with that money.” This means that one should sell the poor-quality dates for money, and then buy with it the fine dates that he wants, to avoid charging excess in the event of a barter of homogenous commodities, and thus avoid Ribaa.
It is deduced from the hadeeth that Ribaa Al-Fadhl is prohibited.
The hadeeth also highlights that the ruler or leader should assign care to people’s religious affairs, edify those who lack religious knowledge on their religion, and guide them to the way to avail themselves of that which is lawful. Moreover, a follower should also assign care to his leader.
It is inferred therefrom that any transaction that involves Ribaa is invalid.
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2313

‘Amr narrated:
Concerning the Waqf (i.e., endowment) of ‘Umar: It was not sinful of a trustee (of the Waqf) to eat or provide his friends from it, provided he had no intention of collecting fortune (for himself). Ibn ‘Umar (may Allah be pleased with him) was the manager of the trust of ‘Umar and he used to give presents from it to those with whom he used to stay at Makkah.
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Commentary :
A trustee of someone’s property is enjoined to preserve it and forbidden from wasting and destroying it. The Laws of Islam clarified the permissible ways in which a trustee may avail himself of the (endowed) property entrusted to him.
In this report, the Taabi’ee (a Muslim who saw at least one of the Companions) ‘Amr ibn Dinaar stated regarding the Waqf endowed by ‘Umar (may Allah be pleased with him), that that a trustee or administrator of the Waqf bears no sin for availing himself of the property under his care reasonably, and availing his friends of it, provided that he does not hold the intention of collecting a fortune for himself.
‘AbdullahIbn ‘Umar (may Allah be pleased with him) managed the Waqf of his father and used to offer gifts from it to those with whom he used to stay at Makkah. It was said that they were the family of ‘Abdullah, Khaalid ibn Usayd ibn Abee Al-‘Aas. Ibn ‘Umar (may Allah be pleased with him) offered these gifts from the endowed property in compliance with the specified condition; he (may Allah be pleased with him) either availed his friends of it, which is allowable, or preserved his own share (i.e., fees) to gift it to his friends.
It is noteworthy that this is different from the case when one is entrusted with someone’s wealth, other than Waqf, and he disposes of it without the principal’s permission, which is impermissible.
It is deduced from the hadeeth that when someone endows a property for the benefit of a specific category of beneficiaries and his own son happens to fit the profile, he is considered one of the specified beneficiaries (and may avail himself of it).
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2320

Anas ibn Maalik (may Allah be pleased with them) narrated:
Allah's Messenger ﷺsaid, "There is none amongst Muslims who plants a tree or sows seeds, and then a bird, or a person or an animal eats from it, but is regarded as a (rewardable) charitable act for him."
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Commentary :
A Muslim is rewarded for any beneficial action he performs.
In this hadeeth, the Prophet ﷺ highlighted the virtue of planting and cultivating lands, and that whenever a Muslim plants a tree or sows seeds, and a bird, person, animal, or any living creature that lives on land and in the water, eats therefrom,he would earn a reward for that. The hadeeth made mention of the Muslim in particular, as he would often hold the intention of providing his fellow Muslims with these plants and food to gain physical strength to worship Allah, Exalted is He, and because only a Muslim would earn rewards for such an act. A non-Muslim does not earn rewards for his good and charitable acts and the ultimate reward he may receive is being subjected to lesser punishments (on the Day of Resurrection). He may also receive his reward in the worldly life in the form of worldly gains.
The hadeeth underlines the merits of planting and cultivating lands.
It also urges Muslims to populate the earth, and to make it a better place for people to live, or for the benefit of the coming generations, for the service of whom he earns rewards.

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2321

Aboo Umaamah Al-Baahilee (may Allah be pleased with him) said:
I saw a plowshare and some agricultural equipment and said: "I heard the Prophet ﷺ saying: "There is no house in which such equipment enter except that Allah, Exalted is He, will cause humiliation to enter it."
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Commentary :
It is unbecoming of a Muslim to so preoccupy himself with his worldly affairs that he neglects his religious duties. His keenness to secure worldly gains must not surpass his keenness to prepare himself for the Hereafter. When Aboo Umamaah (may Allah be pleased with him) saw a plowshare, a tool used for cultivation, and some agricultural equipment, he (may Allah be pleased with him) related that the Prophet ﷺ had said: “There is no house in which such equipment enters except that Allah, Exalted is He, will cause humiliation to enter it.” This means that when such equipment enters a house, preoccupying its people from preparing themselves for the Hereafter and driving them to neglect their religious duties, including partaking in Jihaad, prayer, and Dhikr, Allah, Exalted is He, would afflict them with humiliation.
It is noteworthy that there is contradiction between this hadeeth and the hadeeths reported about the merits of plowing and cultivating. This hadeeth is interpreted as to refer to the one who preoccupies himself with cultivation, causing him to neglect his religious duties and obligations that he is enjoined to observe! Whoever devotes himself entirely to plowing and cultivating lands, neglecting his other loftier pursuits, will be afflicted with humiliation.
The reference to humiliation here means their commitments to pay the taxes charged by the governors for their land. In the beginning, only Ahl Al-Dhimmah (i.e., free non-Muslim subjects living under Muslim rule) worked in cultivation and agriculture, and therefore the Companions (may Allah be pleased with them) disliked to take this line of career. It was also said that this hadeeth urges Muslims to aspire to loftier pursuits, and seek other superior means to earn a living.
The apparent meaning of the hadeeth’s wording seemingly indicates that working in cultivation and agriculture begets humiliation, and this is not true. Rather, engaging in cultivation, agriculture, and tending to one’s property are all recommended and rewardable acts, being of benefit topeople, but the Messenger of Allah ﷺ said this hadeeth to warn the Companions (may Allah be pleased with them) against preoccupying themselves with professions from partaking in Jihaad. Had they given up Jihaad, the disbelievers would have overpowered them, and this would have been the ultimate humiliation that may befall Muslims, to be overpowered by the disbelievers and lose their wealth, womenfolk, and children to them, and ultimately their lives!
It was also said that the hadeeth referred to those settled near enemy borders in particular. If these Muslims preoccupied themselves with cultivation rather than chivalry and horse-riding (i.e., military preparations for Jihaad), their enemies would belittle their strength and dominatethem. Therefore, it is becoming of such people to keenly master chivalry and horse-riding (in preparation for Jihaad),and they should be aided with the needed supplies and equipment by their fellow Muslims.
The hadeeth warns against preoccupying oneself with worldly pursuits from preparing oneself for the Hereafter.

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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

‘Aasim narrated: I heard Anas ibn Maalik (may Allah be pleased with him), "Have you ever heard that the Prophet ﷺsaid, 'There is no alliance in Islam?' " He (may Allah be pleased with him) replied, "The Prophet ﷺ made alliance between the people of Quraysh and the Ansaar in my own house." .

‘Uqbah ibn ‘Aamir (may Allah be pleased with him) narrated that the Prophet ﷺ had given him sheep to distribute between his Companions and a male kid was left (after the distribution). When he informed the Prophet ﷺof it, he said (to him), "Offer it as a sacrifice on your behalf." .

Anas ibn Maalik (may Allah be pleased with them) narrated: Allah's Messenger ﷺsaid, "There is none amongst Muslims who plants a tree or sows seeds, and then a bird, or a person or an animal eats from it, but is regarded as a (rewardable) charitable act for him." .

Aboo Umaamah Al-Baahilee (may Allah be pleased with him) said: I saw a plowshare and some agricultural equipment and said: "I heard the Prophet ﷺ saying: "There is no house in which such equipment enter except that Allah, Exalted is He, will cause humiliation to enter it." .