Anas (may Allah be pleased with him) narrated:
The people of the tribes of the tribe of Ra‘l, Dhakwaan, Banee ‘Usayyah, and BaneeLihyaancame to the Prophetﷺand claimed that they had embraced Islam, and they requested him to support them with some men to fight their own people. The Prophetﷺsupported them with seventy men from the Ansaar whom we used to call Al-Qurraa'(i.e., Reciters and scholars of the Quran) who (out of piety) used to cut wood during the day and pray all the night. So, those people took the (seventy) men till they reached a place called Bi’rMa‘oonah where they betrayed and martyred them. So, the Prophetﷺinvoked evil on the tribe of tribe of Ra‘l, Dhakwaan, and BaneeLihyaanfor one month in the prayer.
Qataadah narrated: Anas (may Allah be pleased with him) told us that they (i.e., Muslims) used to recite a an ayah concerning those martyrs which read: "O Allah! Let our people be informed on our behalf that we have met our Lord Who has got pleased with us and made us pleased,” but the ayah was abrogated later on. .

Commentary :
Supplication is the resort of the servants of Allah, to seek refuge with their Lord. Allah, Exalted is He, prescribed Qunoot (i.e., supplication recited in prayers) whenever calamities and adversities should befall Muslims, because supplication strengthens the heart, boosts faith, and relieves distress.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) narrated that people from the tribes of ofRa‘l, Dhakwaan, Banee ‘Usayyah, and BaneeLihyaancame to the Prophetﷺand claimed that they had embraced Islam and requested him to support them with some men to invite their people and teach them Islam. The Prophet ﷺsent seventy men from the Ansaar, led Al-Munthir ibn ‘Amr (may Allah be pleased with him), and it was also said that they were led by Mathrad ibn AbeeMathrad(may Allah be pleased with him). These seventy Muslims were known as the ‘Reciters of the Quran,’ because they devoted their lives to the Quran and its recitation. They used to cut wood during the day to buy food for the People of Suffah (i.e., the poor homeless Muslims who were sheltered in a place annexed to the Prophet’s Mosque) and pray all night long.
They took the (seventy) men till they reached a place called Bi’rMa‘oonah, i.e., a place in the land of Hudhayl between Makkah and ‘Usfaan, where they betrayed and killed them. This took place in Safar, 4 A.H. The Prophetﷺ observed Qunoot for a month,invoking evil on the tribes of Ra‘l, Dhakwaan, BaneeLihyaan, and Banee ‘Usayyahin the prayers. He ﷺ supplicated Allah, Exalted is He, against all these tribes because the news about the betrayal of the Muslims in the incidents of Bi’rMa‘oonah and Al-Rajee‘ reached him on the same night. It is also possible that the incident of Bi’rMa‘oonah marked the beginning of the Prophet’s Qunoot, and afterward he ﷺ observed Qunoot supplication due to following incidents.

Anas (may Allah be pleased with him)said that they (i.e., Muslims) used to recite an ayah concerning those martyrs which reads: "O Allah! Let our people be informed on our behalf that we have met our Lord Who was pleased with us and made us pleased,” but the ayah was abrogated later on.

It is deduced from the hadeeth that it is prescribed to supplicate Allah, Exalted is He, against the unjust people and those who betray and harm Muslims, proclaiming their names and openly supplicating against them.

The hadeeth also highlights the Companions’ keenness to seek martyrdom and their joy upon attaining it.

It is also inferred that the people of the truth may be harmed by the people of falsehood, and this does not indicate that the people of the truth are not right but is rather an indication of their honor and that the people of falsehood would be ruined and destroyed.
.

3067

Naafi‘ narrated:
A horse of Ibn ‘Umar fled and the enemy took it. Then, Muslims conquered the enemy and the horse was returned to him during the lifetime of Allah's Messenger ﷺ. And also, once a slave of Ibn ‘Umar (may Allah be pleased with him) fled and joined the Byzantines, and when the Muslims conquered them, Khaalid ibn Al-Waleed returned the slave to him after the death of the Prophet ﷺ..

Commentary :
Islam upholds people’s rights in all situations and contexts; it has laid down the Islamic rules and provisions regulating the affairs of war, and what Muslims get from the spoils of war and prisoners of war, and the deduction of the due rights from the spoils of war before their division.
In this hadeeth, ‘Abdullaah ibn ‘Umar (may Allah be pleased with them) narrated that Ibn ‘Umar’s horse fled and the enemy seized it. Afterward, the Muslims conquered the enemy and the horse was returned to him during the lifetime of Allah's Messenger ﷺ, because it was his property. The version of the hadeeth recorded by Aboo Daawood reads: “The Prophet ﷺ returned it to Ibn ‘Umar and did not divide it along with the other spoils of war.” Similarly, once a slave owned by Ibn ‘Umar (may Allah be pleased with him) fled and joined the Byzantines, and when the Muslims conquered their land and triumphed over them, Khaalid ibn Al-Waleed (may Allah be pleased with him) returned the slave to him after the death of the Prophet ﷺ. This took place at the Battle of Al-Yarmook during the reign of Aboo Bakr (may Allah be pleased with him), as reported in the version compiled by ‘Abd Al-Razzaaq. The battle took place in 14 A.H. between the Muslims and the Byzantines.
It is deduced from the hadeeth that when the enemy seizes the property of a Muslim person during war, and then the Muslims retrieve it as part of the spoils of war, this Muslim person is more entitled to his property, and it must not be divided up along with the other spoils of war. It was also said that if the owner was present before the division of the spoils of war, he is entitled to take it back, otherwise he is only entitled to its monetary value..

3073

Narrated AbooHurayrah (may Allah be pleased with him):
The Prophetﷺ got up amongst us and mentioned Ghulool(i.e., stealthily take something from the spoils of war before they are divided among the soldiers, without the commander’s knowledge), emphasized its gravity and declared that it was a great sin saying, "Do not commit Ghulool, for I should not like to see anyone amongst you on the Day of Resurrection, carrying over his neck a sheep that will be bleating, or carrying over his neck a horse that will be neighing. Such a man will be saying: 'O Allah's Messenger ﷺ! Intercede with Allah for me,' and I will reply, 'I cannot help you, for I have conveyed Allah's Message to you nor should I like to see a man carrying over his neck, a camel that will be grunting. Such a man will say, 'O Allah's Messenger ﷺ! Intercede with Allah for me, and I will say, 'I cannot help you for I have conveyed Allah's Message to you,' or one carrying over his neck gold and silver and saying, 'O Allah's Messenger ﷺ! Intercede with Allah for me,' and I will say, 'I cannot help you for I have conveyed Allah's Message to you,' or one carrying clothes that will be fluttering, and the man will say, 'O Allah's Messenger ﷺ! Intercede with Allah for me.' And I will say, 'I cannot help you, for I have conveyed Allah's Message to you."
.

Commentary :
The Islamic law sternly warns against Ghulool (i.e., stealthily taking something from the spoils of war before they are divided among the soldiers, without the commander’s knowledge), which involves treason and theft from the spoils of war before they are divided, and clarifies the punishment designated for it which will be executed on the Day of Judgment before all people.
In this hadeeth, AbooHurayrah(may Allah be pleased with him) stated that the Prophet ﷺ delivered a speech once and warned against Ghulool and the gravity of this sin, emphasizing the prohibition in this regard. He ﷺ stated that none is entitled to take anything from the spoils of war before their division, and whoever commits Ghulool will carry over his neck what he had stealthily taken from the spoils of war before the division. He ﷺ stated that such a man would be carrying over his neck a sheep that would be bleating, a horse that would be neighing, a camelthat would be grunting, gold and silver, or clothes that would be fluttering, on the Day of Resurrection.
All these people would call upon the Prophet ﷺ saying, “O Allah's Messenger ﷺ! Intercede with Allah for me.” To their shock, he ﷺ will say, “I cannot help you,“ meaning that he ﷺ cannot help them have their sins forgiven nor intercede for them, because the intercession requires the permission of Allah, Exalted is He. Afterward, he ﷺwill say, ”I have conveyed Allah's Message to you,“ meaning that he ﷺ had duly delivered the message and warned against the gravity and punishment of that sin, but they still committed it and deserved His punishment. The wisdom behind the fact that such people will carry the stealthily stolen items over their necks is to expose them before all people on the Day of Judgment. Some scholars underlined that this hadeeth explains the ayah that reads (what means): {It is not [attributable] to any prophet that he would act unfaithfully [in regard to war booty]. And whoever betrays, [taking unlawfully], will come with what he took on the Day of Resurrection.} [Quran 3:161]. The Arabic word Ghulool used in the ayah denotes carrying something over one’s neck (on the Day of Judgment).
It is deduced from the hadeeth that punishments may be of the same nature as the sins committed; Allah, Exalted is He, may punish sinners with a punishment of the same nature of the sin they have committed.
The hadeeth underlines different forms of Ghulool and edifies Muslims on them..

3074

‘Abdullaah ibn ‘Amr (may Allah be pleased with them) narrated:
There was a man who looked after the family and the belongings of the Prophetﷺ and he was calledKirkirah. The man died and Allah's Messenger ﷺ said, "He is in Hellfire." People ﷺ then went to look at him and found in his place, a cloak he had stolen from the spoils of war.
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Commentary :
The Islamic law sternly warns against Ghulool (i.e., stealthily take something from the spoils of war before they are divided among the soldiers, without the commander’s knowledge), which involves treason and theft from the spoils of war before their division, and clarifies the punishment designated for it which will be executed on the Day of Judgment before all people.
In this hadeeth, ‘Abdullaah ibn ‘Amr (may Allah be pleased with him) narrated that there was a man who looked after the family and the belongings of the Prophetﷺ, meaning the luggage during travels, and his name was Kirkirah. After this man died, Allah's Messenger ﷺ said, "He is in Hellfire." This was one of the incidents when Allah, Exalted is He, imparted knowledge of the unseen (which is exclusive to Him) to the Prophet ﷺ. People were astonished and went to investigate the matter and look at him and found in his place a cloak he had stolen from the spoils of war before they were divided. This indicates that Ghuloolis forbidden regardless of the value of what is being stealthily taken from the spoils of war before their division, and that the thief bears the sin in all cases..

3075

Raafi‘ (may Allah be pleased with him) said:
"We were in the company of the Prophetﷺ at Dhul-Hulayfah, and people suffered from hunger. We got some camels and sheep (as spoils of war) and the Prophetﷺ was still behind the people. They hurried and put the cooking pots on the fire. (When he ﷺ came) he ordered that the cooking pots should be upset and then he ﷺ distributed the spoils of war (amongst Muslims) regarding ten sheep as equal to one camel then a camel fled and the people chased it till they got tired, as they had a few horses (for chasing it). So, a man threw an arrow at it and caused it to stop (with Allah's Permission). On that, the Prophetﷺsaid, 'Some of these animals behave like wild beasts, so, if any animal flees from you, deal with it in the same way." He (may Allah be pleased with him) asked the Prophetﷺ, “We hope (or are afraid) that we may meet the enemy tomorrow and we have no knives. Can we slaughter our animals with canes?" Allah's Messenger ﷺreplied, "If the instrument used for killing causes the animal to bleed profusely and if Allah's Name is mentioned on killing it, then eat its meat (i.e., it is lawful) but will not use a tooth or a nail and I am telling you the reason: A tooth is a bone (and slaughtering with a bone is forbidden), and a nail is the slaughtering instrument of the Ethiopians.”
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Commentary :
The spoils of warare the gains taken by the warriors from the enemy's property and goods after attaining victory over them. The Prophet ﷺ clarified the Islamic rules and provisions regarding the spoils of war and made it clear that nothing may be taken from the spoils of war before they are duly divided (among the rightful recipients).
In this hadeeth, Raafi‘ ibn Khadeej(may Allah be pleased with him) stated that they were in the company of the Prophet ﷺ at Dhul-Hulayfah, a land in Tihaamah between Al-Taa’if and Makkah, and not the one near Al-Madeenah. It was said that it was a village about fourteen kilometers from the Prophet’s Mosque, and it is the Miqaat (i.e., appointed place for assuming Ihraam in Hajj and 'Umrah) for the people of Al-Madeenah. People suffered from hunger there and had seized some camels and sheep (as spoils of war) from the disbelievers, and the Prophet ﷺ was still behind with the people to provide the needed help for the weak who needed a ride and urge those who were moving slowly. People hurried and put the cooking pots on the fire to cook the meat of these camels and sheep without seeking the permission of the Prophet ﷺ. When he ﷺ came, he ﷺ ordered that the cooking pots should be turned upside down, as a punishment for them, because the spoils of war had not been divided yet. However, the meat in these pots was not destroyed, but was rather collectedand given back to the rightful recipients of the spoils of war. It is inconceivable that the Prophet ﷺ should command them to dispose of it, for he ﷺ forbade wasting property, and this meat was the property of the rightful recipients of the spoils of war. Moreover, the mistake was committed by some of the rightful recipients of the spoils of war and not all of them; some of them did not partake in the cooking, and others were entitled to one-fifth of the spoils of war. Afterwards, the Prophet ﷺ distributed the spoils of war (amongst the Muslims); ten sheep as equal to one camel. Meanwhile, a camel fled and people chased it till they got tired, and were not able to catch it, as they had few horses (for chasing it) and given their exhaustion. So, a man shot an arrow at its leg and caused it to stop (with Allah's Permission). On that, the Prophet ﷺ said, 'Some of these animals behave like wild beasts, so, if any animal flees from you, deal with it in the same way," meaning shoot an arrow at it to slow it down or stop it from moving, and thus you would be able to catch it.
Then, Raafi‘ (may Allah be pleased with him) said to the Prophet ﷺ, “We hope (or are afraid) that we may meet the enemy tomorrow and we have no knives. Can we slaughter our animals with canes?" The Arabic word used in the hadeeth is Madaa, which refers to sharp canes used as knives. They feared to use their own swords and blades to slaughter animals lest they should become blunt for the battlefield. The Prophet ﷺ replied, "If the instrument used for killing causes the animal to bleed profusely and if Allah's Name is mentioned on killing it, then eat its meat (i.e., it is lawful) but do not use a tooth or a nail,” meaning that the meat is lawful whenever any tool is used to slaughter the animal causing it to bleed profusely and the name of Allah is mentioned during the slaughter, except when the animal is slaughtered using a tooth or nail, being the slaughtering instruments used by the Ethiopians, who were disbelievers; Muslims are enjoined to avoid resembling the disbelievers. They would stick their nails in the animal’s throat and suffocate it, so it would be strangled, not slaughtered.
The hadeeth highlights the Prophet’s humbleness, as he ﷺ marched behind the army, taking care of his Companions (may Allah be pleased with them) and their needs, checking on them, and taking their advice.
The hadeeth also underlines the Companions’ swift compliance with the Prophet’s commands.
It is also deduced from the hadeeth that it is impermissible for Muslims to take anything from the spoils of war before their division.
It also highlights that Islam promotes facilitation regarding slaughtering instruments.
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3077

Ibn ‘Abbaas(may Allah be pleased with him) narrated:
The Prophetﷺ said, on the day of the Conquest of Makkah, "There is no migration (after the Conquest of Makkah), but Jihaad and good intentions, and whenever you are called for Jihaad, you should hasten to respond to the call.”
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Commentary :
In the early days of Islam, the migration to Al-Madeenahwas deemed obligatory on every Muslim, to fight alongside the Prophet ﷺ to raise high the word of Allah (i.e., His religion). After the conquest of Makkah in 8 A.H., the stubborn disbelievers of Quraysh were destroyed (and disarmed), people converted to Islam in large numbers, and Allah, Exalted is He, made Muslims triumphant over their enemies.The migration to Al-Madeenahceased to be obligatory. On the day when Makkah was conquered, the Prophet ﷺ said: "There is no migration (after the Conquest of Makkah), but Jihaad and good intentions, and whenever you are called for Jihaad, you should hasten to respond to the call.” The obligation that remained binding on Muslims was Jihaad whenever they should be called to defend their lands against enemies’ attacks or to conquer new lands. The migration was deemed obligatory for two reasons: 1) to support the Prophet ﷺ when the number of Muslims was small, and it was incumbent on all Muslims to hasten to his support against his enemies, and 2) to acquire knowledge and understand their religion. The most serious threat for Muslims was the disbelievers of Makkah. When the Muslims conquered Makkah and Islam became widespread, Muslims were taught that they were no longer obliged to migrate to Al-Madeenah, yet they were still required to hold the intention of partaking in Jihaad (whenever they were called for it). This is why the Prophet ﷺ said: “… whenever you are called for Jihaad, you should hasten to respond to the call,” meaning that Muslims should be ready and well-prepared to respond to calls for Jihaad at any given time.
The hadeeth includes the glad tidings that Makkah shall remain a Muslim land for ever. This is because he ﷺ stated that migration from Makkah was no longer obligatory, and this indicated that it would never become a non-Muslim land in the future; migration is only required from non-Muslim lands..

3080

‘Ataa’ narrated:
I and ‘Ubaydullaah ibn ‘Umayrwent to ‘Aa’ishah while she was staying near Thabeer (i.e., a mountain). She (may Allah be pleased with her) said, "There is no migration after Allah, Exalted is He, gave His Prophet ﷺ victory and conquest of Makkah.”
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Commentary :
The migration to Al-Madeenahwas deemed obligatory on the Prophet ﷺ and Muslims in the early days of Islam, to escape religious persecution in the disbelievers’ lands and to support the Prophet ﷺ. The best of the believers were those who migrated to Al-Madeenah. Theywere given the title ‘emigrants,’ and Allah, Exalted is He, singled them out for praise.
In this report, the Taabi‘ee (Follower) ‘Ataa’ ibn AbeeRabaah narrated that heand ‘Ubaydullaah ibn ‘Umayr, the Judge of Makkah, went to the Mother of the Believers, ‘Aa’ishah(may Allah be pleased with her) while she was staying near Thabeer, i.e., a huge mountain in Al-Muzdalifah to the left on the way to Minaa. She (may Allah be pleased with her) said, "There is no migration after Allah, Exalted is He, gave His Prophet ﷺ victory and the conquest of Makkah.” This is because the believers escaped religious persecution in their lands and fled to the Prophet ﷺ in Al-Madeenah, lest they should be proselytized and forced out of their religion. However, Islam became triumphant after the conquest of Makkah,so this ceased to be the case. It was narrated on the authority of ‘Abdullaah ibn ‘Abbaas(may Allah be pleased with them) that the Prophet ﷺ said: “There is no migration (after the Conquest of Makkah), but Jihaad and good intentions, and whenever you are called for Jihaad, you should hasten to respond to the call.” [Al-Bukhaaree and Muslim]. This means that Muslims were no longer required to migrate, yet they were enjoined to be ready to respond whenever they should be called for Jihaad, to fight against the enemy.
The hadeeth highlights the keenness of the Taabi‘oonfor learning and acquiring knowledge from the Companions (may Allah be pleased with them) of the Prophet ﷺ..

3082

Ibn AbeeMulaykah narrated that Ibn Al-Zubayr said to Ibn Ja‘far(may Allah be pleased with them), "Do you remember when I, you and Ibn ‘Abbaas went out to receive Allah's Messengerﷺ?”Ibn Ja‘far(may Allah be pleased with him) replied in the affirmative. Ibn Al-Zubayr(may Allah be pleased with him) added, "And Allah's Messenger ﷺmade us (i.e., I and Ibn ‘Abbaas) ride along with him and left you."
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Commentary :
Receiving travelers and those coming from Jihaad and Hajj and giving them a warm welcome is an act of righteousness, and it shows the joy and the mutual love between the travelers and their friends and families.
In this hadeeth, the Taabi‘ee (Follower) ‘Abdullah ibn ‘Ubaydullaah ibn AbeeMulaykah narrated that Ibn Al-Zubayr said to ‘Abdullaah ibn Ja‘far(may Allah be pleased with them), "Do you remember when me, you and Ibn ‘Abbaas went out to receive Allah's Messengerﷺ?”‘Abdullaah ibn Ja‘far(may Allah be pleased with him) replied in the affirmative. Ibn Ja’far(may Allah be pleased with him) added, "And Allah's Messenger ﷺmade us (i.e., Ibn ‘Abbaas and me) ride along with him and left you." He (may Allah be pleased with him) meant that the Prophet ﷺ gave him and ‘Abdullaah ibn ‘Abbaas(may Allah be pleased with them) a ride and not ‘Abdullah ibn Al-Zubayr(may Allah be pleased with him)on that occasion.
The hadeeth highlights the Prophet’s humbleness.
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3083

As-Saa’ib ibn Yazeed(may Allah be pleased with him) narrated:
I along with some boys went out to receive Allah's Messenger ﷺ at Thaniyat Al-Wadaa‘.
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Commentary :
Receiving travelers and those coming from Jihaad and Hajj, and giving them a warm welcome,are acts of righteousness, which show the joy and mutual love between the travelers and their friends and families.
In this hadeeth, As-Saa’ib ibn Yazeed(may Allah be pleased with him) narrated that he and some other boys went out to receive Allah's Messenger ﷺ at Thaniyat Al-Wadaa‘ when he ﷺ was coming back to Al-Madeenah after the Battle of Tabook in 9 A.H. The Arabic word Thaniyah means a mountainous pathway, and Thaniyat Al-Wadaa‘ refers to the mountainous pathway on the way from Al-Madeenah to Tabook.It was given this name because people, young and old, used to bid farewell to their travelers who set out on their journeys for Jihaad or Hajj purposes, and it became the regular place for bidding farewell to the travelers.
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3086

Anas ibn Maalik (may Allah be pleased with him) narrated that he and AbooTalhah(may Allah be pleased with them) came in the company of the Prophetﷺ and Safiyyah(may Allah be pleased with her) was accompanying the Prophet ﷺ and he let her ride behind him on his she-camel. During the journey, the she-camel slipped and both the Prophetﷺand (his) wife fell down. AbooTalhah (the sub-narrator thinks that Anas said that AbooTalhah jumped from his camel quickly) said, "O Allah's Messenger ﷺ!May Allah sacrifice me for your sake! Did you get hurt?" The Prophetﷺ replied, "No, but take care of the lady." AbooTalhah(may Allah be pleased with him) covered his face with his garment and proceeded towards her and covered her with his garment, and she (may Allah be pleased with her) got up. He (may Allah be pleased with him) then set right the condition of their she-camel and both of them(i.e., the Prophet ﷺ and his wife)rode and proceeded till they approached Al-Madeenah. The Prophetﷺsaid, "We are returning with repentance and worshipping and praising our Lord." The Prophetﷺ kept on saying this statement till he ﷺ entered Al-Madeenah.
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Commentary :
The Companions (may Allah be pleased with them) dearly loved the Prophet ﷺ more than themselves and were eager to please him and preserve his sanctity and were even willing to sacrifice their own lives to spare him any harm, when needed.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) narrated that he and AbooTalhah(may Allah be pleased with them) came in the company of the Prophet ﷺ after the Battle of Khaybar, as reported in Saheeh Al-Bukhaaree and Saheeh Muslim, and his wife SafiyyahbintHuyay ibn Akhtab(may Allah be pleased with her) was accompanying him, for he ﷺ had married her during that journey. He ﷺ let her ride behind him on his she-camel. During the journey, the she-camel slipped and both the Prophet ﷺ and his wife fell down. AbooTalhah(may Allah be pleased with him) jumped from his camel quickly, and said, "O Allah's Messenger ﷺ! May Allah sacrifice me for your sake! Did you get hurt?" The Prophet ﷺ replied, "No, but take care of the lady," meaning Safiya (may Allah be pleased with her); help her. AbooTalhah(may Allah be pleased with him) covered his face with his garment, to respect her privacy, and proceeded towards her. He (may Allah be pleased with him)covered her with his garment, and she (may Allah be pleased with her) got up. He (may Allah be pleased with him) then set right the condition of their she-camel, and the Prophet ﷺ and his wife (may Allah be pleased with her) rode and proceeded till they approached Al-Madeenah. The Prophet ﷺ said, "We are returning with repentance and worshipping and praising our Lord." The supplication means, ‘We return to Allah, Exalted is He, repenting of all which is unprescribed as per the Islamic law and renewing our commitment to all which is prescribed, devoting our worship, including our praise and expression of gratitude, exclusively to Allah, Exalted is He.’ He ﷺ kept on repeating this supplication till he ﷺ entered Al-Madeenah.
It is deduced from the hadeeth that it is allowable for a woman to ride behind a man on his riding animal, and that her privacy must be respected.
It is also inferred therefrom that a Muslim man should cover the (‘Awrah of the) women whom he is not allowed to see as per the Islamic law and cover his face to avoid accidentally looking at them.
The hadeeth also encourages travelers to praise Allah, Exalted is He, thank Him for returning safely to his family, and ask Him for steadfastness in repentance and worship..

3088

Ka‘b(may Allah be pleased with him) narrated:
Whenever the Prophetﷺreturned from a journey in the forenoon, he ﷺ would enter the mosque and offer two Rak‘ahs before sitting.
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Commentary :
The Prophet ﷺ was an excellentmentor and educator; he ﷺ taught us the Islamic etiquette of travelling and returning back, what a traveler should do when he returns back to his family, and the activity that should be done first.
In this hadeeth, Ka‘b ibn Maalik (may Allah be pleased with him) stated that whenever the Prophetﷺreturned from a journey, for Jihaad or Hajj purposes, or otherwise, in the forenoon, he ﷺ would enter the mosque and offer two Rak‘ahs before sitting down. Another version of the hadeeth recorded in Saheeh Muslim reads: “The Prophet ﷺ always came back from a journey at daytime in the forenoon.” Upon arriving back to Al-Madeenah, he ﷺ would go first to the mosque to perform two Rak’ahs, to express gratitude to Allah, Exalted is He, for his safe return, before he ﷺ would sit down with people,so they could greet him and welcome him back..

3089

Jaabir ibn ‘Abdullaah(may Allah be pleased with him) said, "When Allah's Messenger ﷺarrived at Al-Madeenah, he ﷺ slaughtered a camel or a cow." Jaabir(may Allah be pleased with him) added, "The Prophetﷺbought a camel from me for two Awaaq (pl. Ooqiyyah, i.e., a weight measurement that varies based on the weighable goods as well as countries) (of gold) and one or two Dirhams. When he ﷺ reached Siraar, he ﷺ ordered that a cow be slaughtered and they ate its meat. When he ﷺ arrived at Al-Madeenah, he ordered me to go to the mosque and offer two Rak‘ahs and weighed (and gave) me the price of the camel."
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Commentary :
Returning back to one’s home safely after travel is a blessing that should entail expressing gratitude to Allah, Exalted is He, for blessing the traveler with a safe trip and return back to his home.
In this hadeeth, Jaabir ibn ‘Abdullaah(may Allah be pleased with him) stated that when the Prophet ﷺ arrived at Al-Madeenah, he ﷺ slaughtered a camel or a cow, to express gratitude to Allah, Exalted is He, for returning safely to Al-Madeenah. Giving out food is one of the best and most rewardable good deeds that draws a person closer to Allah, Exalted is He.
In another version of the hadeeth, Jaabir(may Allah be pleased with him) stated that the Prophet ﷺ bought a camel from him for two Awaaq (pl. Ooqiyyah, i.e., a weight measurement that varies based on the weighable goods as well as countries) of gold and one or two Dirhams. When he ﷺ reached Siraar, a place located three miles to the east of Al-Madeenah, he ﷺ ordered that a cow be slaughtered, and they ate its meat. The banquet thrown by a person after returning safely from a journeyis called ‘Al-Naqee‘ah,’ derived from the Arabic word Naqa‘ denoting the dust, because when a traveler returns home, he needs to wash off the dust of travel and have a satisfying meal to replenish his energy.
When he ﷺ arrived at Al-Madeenah, he ﷺ ordered Jaabir(may Allah be pleased with him) to go to the mosque and offer two Rak‘ahs and weighed (and gave) him the price of the camel that he ﷺ had bought from him during their journey. Another version of the hadeeth recorded in Saheeh Al-Bukhaaree and Saheeh Muslim reads: “When he ﷺ arrived in Al-Madeenah, I went to him to give him the camel; he ﷺ gave me the price of the camel, the camel itself (as a gift), and my share of the spoils of war like the others.”
The hadeeth encourages the Imaam (i.e., ruler) and chief of the people to throw a banquet for his companions upon returning from travels.
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3094

Maalik ibn Aws ibn Al-Hadthaan narrated:
While I was at home, the sun rose high and it got hot. Suddenly the messenger of ‘Umar ibn Al- Khattab (may Allah be pleased with him) came to me and said, "The Commander of the Believers has sent for you." So, I went along with him till I entered the place where ‘Umar (may Allah be pleased with him) was sitting on a bedstead that is made of date-palm leaves and covered with no mattress, and he (may Allah be pleased with him) was leaning over a leather pillow. I greeted him and sat down. He (may Allah be pleased with him) said, "O Maali! Some persons of your people who have families came to me and I have ordered that a gift should be given to them, so take it and distribute it among them." I said, "O Commander of the Believers! I wish that you order someone else to do it." He (may Allah be pleased with him) said, "O man! Take it." While I was sitting there with him, his doormanYarfa’ came saying, "‘Uthmaan, ‘Abd Al-Rahmaan ibn ‘Awf, Al-Zubayr and Sa‘d ibn AbeeWaqqaas(may Allah be pleased with them) are asking your permission (to see you); may I admit them?" ‘Umar (may Allah be pleased with him) said, "Yes", So they were admitted and they came in, greeted him, and sat down. After a while Yarfa’ came again and said, "May I admit ‘Alee and ‘Abbaas?" ‘Umar (may Allah be pleased with him) said, "yes." So, they (may Allah be pleased with them)were admitted and they came in and greeted (him) and sat down. Then ‘Abbaas(may Allah be pleased with him) said, "O Commander of the Believers! Judge between me and this (i.e., ‘Alee)." They had a dispute regarding the property of Banne Al-Nadeer which Allah, Exalted is He, had given to His Messenger ﷺ as Fay’ (i.e., war-gains taken by Muslims from the disbelievers without fighting). The group (i.e., ‘Uthmaan and his companions) said, "O Commander of the Believers! Judge between them and relieve both of them front each other." ‘Umar (may Allah be pleased with him) said, "Be patient! I beseech you by Allah by Whose Permission the Heaven and the Earth exist, do you know that Allah's Messenger ﷺ said, 'Our (i.e., Prophets') property will not be inherited, and whatever we leave, is Sadaqah (i.e., to be spent in charity),' and Allah's Messenger ﷺ meant himself (by saying "we'')?" The group said, "He said so." ‘Umar (may Allah be pleased with him) then turned to ‘Alee and ‘Abbaas(may Allah be pleased with them) and said, "I beseech you by Allah, do you know that Allah's Messenger ﷺ said so?" They replied, " He said so." ‘Umar (may Allah be pleased with him) then said, "So, I will talk to you about this matter. Allah, Exalted is He, bestowed on His Messenger ﷺ a special favor of Fay’ which He gave to nobody else." ‘Umar (may Allah be pleased with him) then recited the ayaat (which mean): {And what Allah restored [of property] to His Messenger from them - you did not spur for it [in an expedition] any horses or camels, but Allah gives His messengers power over whom He wills, and Allah is over all things competent.} [Quran 59:6] ‘Umar (may Allah be pleased with him) added, "So, this property was especially given to Allah's Messenger ﷺ, but, by Allah, neither did he ﷺ take possession of it and leave you, nor did he ﷺ favor himself with it to your exclusion, but he ﷺ gave it to all of you and distributed it amongst you till this property remained out of it. Allah's Messenger ﷺused to spend the yearly expenses of his family out of this property and used to keep the rest of its revenue to be spent in Allah's Cause. He ﷺ kept on doing this during all his lifetime. I ask you by Allah do you know this?" They (may Allah be pleased with them) replied in the affirmative. ‘Umar then said to ‘Alee and ‘Abbaas(may Allah be pleased with them), "I ask you by Allah, do you know this?" ‘Umar (may Allah be pleased with him) added, "When Allah had taken His Prophet unto Him,’ Aboo Bakr said, 'I am the successor of Allah's Messenger ﷺso, Aboo Bakr took over that property and managed it in the same way as Allah's Messenger ﷺused to do, and Allah, Exalted is He, knows that he (may Allah be pleased with him) was true, pious and rightly guided, and he (may Allah be pleased with him) was a follower of what was right. Then, Allah took Aboo Bakr (may Allah be pleased with him) unto Him and I became Aboo Bakr's successor, and I kept that property in my possession for the first two years of my Caliphate, managing it in the same way as Allah's Messenger ﷺ used to do and as Aboo Bakr (may Allah be pleased with him) used to do, and Allah knows that I have been true, pious, rightly guided, and a follower of what is right. Now you both (i.e., ‘Alee and ‘Abbaas) came to talk to me, bearing the same claim and presenting the same case; you, ‘Abbaas, came to me asking for your share of your nephew's property, and this man, i.e., ‘Alee (may Allah be pleased with him), came to me asking for his wife's share of her father's property. I told you both that Allah's Messenger ﷺ said, 'Our (prophets') properties are not to be inherited, but what we leave is Sadaqah (i.e., to be spend in charity).' When I thought it right that I should hand over this property to you, I said to you, 'I am ready to hand over this property to you if you wish, on the condition that you would take Allah's Pledge and Convention that you would manage it in the same way as Allah's Messenger ﷺ used to, as Aboo Bakr (may Allah be pleased with him) used to do, and as I have done since I was in charge of it.' So, both of you said (to me), 'Hand it over to us,' and on that condition I handed it over to you. So, I ask you by Allah, Exalted is He, did I hand it over to them on this condition?" The group aid, "Yes." Then ‘Umar faced ‘Alee and ‘Abbaas(may Allah be pleased with them) saying, "I ask you by Allah, did I hand it over to you on this condition?" They (may Allah be pleased with them) said, "Yes. " He (may Allah be pleased with him) said, " Do you want now to give a different decision? By Allah, by Whose Leave both the Heaven and the Earth exist, I will never give any decision other than that (I have already given), and if you are unable to manage it, then return it to me, and I will do the job on your behalf."
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Commentary :
Allah, Exalted is He, singled out the Prophet ﷺ for the Fay’ (i.e., war-gains taken by Muslims from the disbelievers without fighting) rather than the spoils of war (for they were distributed among the Muslim fighters). The Prophet ﷺ stated what should be done with the Fay’ and how it should be spent, and also underlined what should be done with his personal property after his death.
In this hadeeth, Maalik ibn Aws – scholars held different opinions as to whether or not he was a Companion – narrated that while he was sitting with his family at home once, the sun rose high and it got hot. Suddenly the messenger of the Caliph ‘Umar ibn Al- Khattab (may Allah be pleased with him) came and asked him to come and meet the Commander of the Believers. He went along with him to a place where ‘Umar (may Allah be pleased with him) was sitting on a bedstead made of date-palm leaves and covered with no mattress, and he (may Allah be pleased with him) was leaning over a leather pillow. Maalik greeted him and sat down. ‘Umar (may Allah be pleased with him) said, "O Maali,” which is a term of endearment indicating emotional proximity and friendliness, “Some persons of your people who have families came to me;” it was said that they belonged to Banee Nasr ibn Mu‘aawiyah ibn Abee Bakr ibn Hawaazin,that they were afflicted with drought, and that they came to Al-Madeenah asking for financial support and supplies. Thereupon, ‘Umar (may Allah be pleased with him) ordered that a gift (a small, unfixed grant) should be given to them. The Arabic word used in the hadeeth is Radkh (i.e., a smallportion of the war gains which is less than the share of a single fighter, given by a ruler or his deputy to a person who is not entitled to a share despite taking part or helping in the fighting, such as a woman, a child, or a disbeliever). ‘Umar (may Allah be pleased with him) commanded Maalik to take this grant and distribute it among them. Maalik apologized and said, "O Commander of the Believers! I wish that you would order someone else to do it." He said, "O man! Take it." While Maalik was sitting there with him, his doormanYarfa’, one of ‘Umar’s freed slaves, came saying, "‘Uthmaan, ‘Abd Al-Rahmaan ibn ‘Awf, Al-Zubayr and Sa‘d ibn AbeeWaqqaas(may Allah be pleased with them) are asking your permission (to see you); may I admit them?" ‘Umar (may Allah be pleased with him) said, "Yes." So, they (may Allah be pleased with them)were admitted and they came in, greeted him, and sat down. After a while Yarfa’ came again and asked to admit ‘Alee ibn AbeeTaalib and Al-‘Abbaas ibn ‘Abd Al-Muttalib(may Allah be pleased with them).They came seeking the settlement of their dispute over the property of Banee Al-Nadeer.This was property which Allah had given to His Messenger ﷺas Fay’ (i.e., war-gains taken by Muslims from the disbelievers without fighting).They (may Allah be pleased with them) were seeking ‘Umar’s judgment as to who should manage it. The group (i.e., ‘Uthmaan, ‘Abd Al-Rahmaan ibn ‘Awf, Al-Zubayr, and Sa‘d ibn AbeeWaqqaas(may Allah be pleased with them)) asked ‘Umar to judge between them (i.e., ‘Alee and Al-‘Abbaas(may Allah be pleased with them)) and relieve each of them of the other. The Arabic word used in the hadeeth is Raht, and it means a group of men below ten or forty. Afterward, ‘Umar (may Allah be pleased with him) said to these Companions (may Allah be pleased with them), "Be patient! I beseech you by Allah, by Whose Permission the Heaven and the Earth exist, do you know that Allah's Messenger ﷺ said, 'Our (i.e., prophets') property will not be inherited, and whatever we leave is Sadaqah (i.e., to be spent in charity),' and Allah's Messenger ﷺ meant himself (by saying ‘we'’)?" The group (may Allah be pleased with them) said, "He said so." ‘Umar (may Allah be pleased with him) then turned to ‘Alee and Al-‘Abbaas(may Allah be pleased with them) and said, "I beseech you by Allah, do you know that Allah's Messenger ﷺ said so?" They replied, "He ﷺ said so." ‘Umar (may Allah be pleased with him) then said, "So, I will talk to you about this matter. Allah, Exalted is He, bestowed on His Messenger ﷺ the special favor of Fay’ which He gave to nobody else." ‘Umar (may Allah be pleased with him) then recited the ayaat (which mean): {And what Allah restored [of property] to His Messenger from them - you did not spur for it [in an expedition] any horses or camels, but Allah gives His messengers power over whom He wills, and Allah is over all things competent.} [Quran 59:6].
‘Umar (may Allah be pleased with him) explained how the Prophet ﷺ used to manage this Fay’ and that he ﷺ used to cover the yearly expenses of his family from this property and allocate the rest of its revenue to the Muslim Treasury, to be spent in Allah's Cause. He (may Allah be pleased with him) continued to remind them of what the Prophet ﷺ did and how he ﷺ managed this Fay,’ stressing that he ﷺ did not keep it all for himself. They (may Allah be pleased with them) availed themselves of such property as members of his family. ‘Umar (may Allah be pleased with him) asked them as to whether the Prophet ﷺ did so during his lifetime and they (may Allah be pleased with them) replied in the affirmative. ‘Umar then reminded ‘Alee and Al-‘Abbaas(may Allah be pleased with them) that Aboo Bakr (may Allah be pleased with him), being the successor of Allah's Messenger ﷺ, took over that property and managed it in the same way as Allah's Messenger ﷺ used to do, and so did ‘Umar (may Allah be pleased with him). He (may Allah be pleased with him) stated: “Allah, Exalted is He, knows that he (i.e., Aboo Bakr (may Allah be pleased with him)) was true, pious and rightly guided, and he (may Allah be pleased with him) was a follower of what was right.”
He (may Allah be pleased with him) also reminded them that he (may Allah be pleased with him) became Aboo Bakr's successor and kept that property in his possession for the first two years of his Caliphate, managing it in the same way as Allah's Messenger ﷺ and Aboo Bakr (may Allah be pleased with him) used to do, and said about himself, “Allah knows that I have been true, pious, rightly guided, and a follower of what is right.”
Afterward, ‘Umar (may Allah be pleased with him) reminded ‘Alee and Al-‘Abbaas(may Allah be pleased with them) of what they did when they came to him before this dispute. He (may Allah be pleased with him) said: “You both came to talk to me, bearing the same claim and presenting the same case;” meaning that there was no dispute, “you, ‘Abbaas, came to me asking for your share of your nephew's property,” being the Prophet’s paternal uncle, “and this man, i.e., ‘Alee (may Allah be pleased with him), came to me asking for his wife's share of her father's property. I told you both that Allah's Messenger ﷺ said, 'Our (prophets') properties are not to be inherited, but what we leave is Sadaqah (i.e., to be spent in charity).' When I thought it right that I should hand over this property to you, I said to you, 'I am ready to hand over this property to you if you wish, on the condition that you would take Allah's Pledge and Convention that you would manage it in the same way as Allah's Messenger ﷺ used to, and as Aboo Bakr (may Allah be pleased with him) used to do, and as I have done since I have been in charge of it.' ‘Umar (may Allah be pleased with him) agreed to put them in charge of the property on that condition.
Afterward, ‘Umar (may Allah be pleased with him) asked ‘Uthmaan and the Companions (may Allah be pleased with them) with him whether he was speaking the truth, and they replied in the affirmative. He (may Allah be pleased with him) addressed ‘Alee and Al-‘Abbaas(may Allah be pleased with them) and they both replied in the affirmative. He (may Allah be pleased with him) then rebuked them for seeking a different judgment. He (may Allah be pleased with him) said: “By Allah, by Whose Leave both the Heaven and the Earth exist, I will never give any decision other than that (which I have already given), and if you are unable to manage it, then return it to me, and I will do the job on your behalf,” in the manner that the Prophet ﷺ and Aboo Bakr (may Allah be pleased with him) managed it.
It is deduced from the hadeeth that a knowledgeable ruler may settle complicated disputes and govern the affairs of the Muslim state in the way that serves the best interests of Muslims, after consulting with thepeople of knowledge and specialists.
The hadeeth states that the Prophets of Allah did not leave personal properties (i.e., estates), and rather their inheritance was knowledge, and whatever property they left was Sadaqah.
It is inferred from the hadeeth that it is allowable to decline assignments and mandates that are assigned to a Muslim individual by the ruler if the person knows his weakness and inability to fulfill the rights of such office.
It also highlights the virtues of ‘Umar (may Allah be pleased with him) and his (outstanding)asceticism, justice, and good judgment when settling disputes. .

3096

Narrated AbooHurayrah (may Allah be pleased with him):
Allah's Messenger ﷺsaid, "My heirs should not take even a single Dinar (i.e., anything from my private property), and whatever I leave, excluding the expenditure of my wives and my laborers, will be Sadaqah (i.e., to be spent in charity)."'
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Commentary :
Allah, Exalted is He, blessed His Prophets with non-attachment to worldly pleasures and gains; they led the mostascetic lives and were content with their modest shares of worldly property. They availed themselves of their worldly gains within the scope of their needs only, and graciously offered the excess to be spent on what benefits people.
In this hadeeth, the Prophet ﷺ commanded that his private property must not be inherited by his heirs. He ﷺ stated that his heirs had no right to even a single Dinar (i.e., anything from his private property) after his death, and whatever wealth he ﷺ should leave, beyond the due expenditure of his wives and laborers, should be given as Sadaqah (i.e., to be spent in charity) for the benefit of Muslims. The Prophet ﷺ used to take his share of the (conquered) lands (i.e., Fay,’ meaning war-gains taken by Muslims from the disbelievers without fighting, and spoils of war) to provide for himself and his dependents and spend the rest for the benefit of Muslims. The reference to his ‘laborers’ here is said to mean his successors (Caliphs) after his death, and it was also said that it means the workers whom he ﷺ had appointed to tend to the palm trees in his lands.These lands were part of the Fay’ gained after the battle with Banee Al-Nadeer, the land of Fadak, and his share of the lands of Khaybar. It was also said that it means his servants or the workers whom he ﷺ had appointed to collect the Zakaah funds.
The hadeeth highlights the Prophet’s keenness in taking care of his family and dependents and allocating allowances for the workers and employees appointed to manage the Muslims’ affairs to keep them secure and able to shoulder the tasks entrusted to them.
It is inferred therefrom that the Prophets of Allah did not leave behind personal properties to be inherited by their heirs, and that their estates were rather spent in charity. .

3097

‘Aa’ishah(may Allah be pleased with her) narrated:
Allah's Messenger ﷺ died, and there was nothing in my house that a living being could eat, except some barley lying on a shelf. So, I ate of it for a long period and measured it, and (after a short period) it was consumed.
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Commentary :
The Prophet ﷺ used to invoke Allah, Exalted is He, to bless him and his family with enough sustenance that would spare them the need to ask others for financial help. His wives and household members (may Allah be pleased with them) were content (with their modest shares of worldly pleasures and properties) and endured the strained living conditions, aspiring to the rewards of Allah, Exalted is He, and the everlasting bliss in Paradise.
In this hadeeth, the Mother of the Believers ‘Aa’ishah(may Allah be pleased with her) stated that when the Prophet ﷺ died, there was nothing in her house that a living being could eat, except some barley lying on a shelf. So, she (may Allah be pleased with her) ate of it for a lengthy period and it was not consumed. She (may Allah be pleased with her) measured it, and (after a brief period) it was consumed. This means that she (may Allah be pleased with her) used to eat of this small quantity of barley for an extended period of time and it was not measured. When she (may Allah be pleased with her) measured it and knew its exact weight and amount, it was no longer so blessed and was consumed (after a short period). Not knowing the exact measure of the foodstuff made it blessed; each day she would think that the barley would be consumed, as it seemed a small quantity, and this is why it lasted for longer before being ultimately consumed. It is also possible that this was related to the blessing of the Prophet ﷺ, and when she measured it, such blessing ceased. It was recorded in Saheeh Al-Bukhaaree and Saheeh Muslim on the authority of Asmaa’ bintAboo Bakr (may Allah be pleased with her) that the Prophet ﷺ said: “Spend in charity and do not calculate, (for) Allah would calculate in your case; and do not hoard, otherwise Allah would be withholding from you.” It means, ‘Do not measure and meticulously calculate what you spend in charity, lest Allah, Exalted is He, do the same to you (i.e., in terms of reward and blessing). When one relies on the blessing of Allah, Exalted is He, refrains from measuring and meticulously calculating his foodstuff, and eats thereof until it is consumed, he would avail himself of the blessings bestowed by Allah, Exalted is He.
The hadeeth urges Muslims to give precedence to the enjoined reliance on Allah, Exalted is He, (over the reliance on the worldly and material causes) in all matters.
It is deduced from the hadeeth that when a person measures and meticulously calculates the quantity of foodstuff, closely monitoring the consumed or remaining amount, it becomes unblessed. .

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

Ibn ‘Abbaas(may Allah be pleased with him) narrated:
The Prophetﷺ said, on the day of the Conquest of Makkah, "There is no migration (after the Conquest of Makkah), but Jihaad and good intentions, and whenever you are called for Jihaad, you should hasten to respond to the call.”
.

‘Ataa’ narrated:
I and ‘Ubaydullaah ibn ‘Umayrwent to ‘Aa’ishah while she was staying near Thabeer (i.e., a mountain). She (may Allah be pleased with her) said, "There is no migration after Allah, Exalted is He, gave His Prophet ﷺ victory and conquest of Makkah.”
.

As-Saa’ib ibn Yazeed(may Allah be pleased with him) narrated:
I along with some boys went out to receive Allah's Messenger ﷺ at Thaniyat Al-Wadaa‘.
.

Ka‘b(may Allah be pleased with him) narrated:
Whenever the Prophetﷺreturned from a journey in the forenoon, he ﷺ would enter the mosque and offer two Rak‘ahs before sitting.
.

Narrated AbooHurayrah (may Allah be pleased with him):
Allah's Messenger ﷺsaid, "My heirs should not take even a single Dinar (i.e., anything from my private property), and whatever I leave, excluding the expenditure of my wives and my laborers, will be Sadaqah (i.e., to be spent in charity)."'
.

‘Aa’ishah(may Allah be pleased with her) narrated:
Allah's Messenger ﷺ died, and there was nothing in my house that a living being could eat, except some barley lying on a shelf. So, I ate of it for a long period and measured it, and (after a short period) it was consumed.
.

‘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..

‘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..

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..

Book of Hadith

| Hadiths

Ibn ‘Abbaas(may Allah be pleased with him) narrated: The Prophetﷺ said, on the day of the Conquest of Makkah, "There is no migration (after the Conquest of Makkah), but Jihaad and good intentions, and whenever you are called for Jihaad, you should hasten to respond to the call.” .

‘Ataa’ narrated: I and ‘Ubaydullaah ibn ‘Umayrwent to ‘Aa’ishah while she was staying near Thabeer (i.e., a mountain). She (may Allah be pleased with her) said, "There is no migration after Allah, Exalted is He, gave His Prophet ﷺ victory and conquest of Makkah.” .

As-Saa’ib ibn Yazeed(may Allah be pleased with him) narrated: I along with some boys went out to receive Allah's Messenger ﷺ at Thaniyat Al-Wadaa‘. .

Ka‘b(may Allah be pleased with him) narrated: Whenever the Prophetﷺreturned from a journey in the forenoon, he ﷺ would enter the mosque and offer two Rak‘ahs before sitting. .

Narrated AbooHurayrah (may Allah be pleased with him): Allah's Messenger ﷺsaid, "My heirs should not take even a single Dinar (i.e., anything from my private property), and whatever I leave, excluding the expenditure of my wives and my laborers, will be Sadaqah (i.e., to be spent in charity)."' .

‘Aa’ishah(may Allah be pleased with her) narrated: Allah's Messenger ﷺ died, and there was nothing in my house that a living being could eat, except some barley lying on a shelf. So, I ate of it for a long period and measured it, and (after a short period) it was consumed. .

‘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..

‘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..

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..

Ibn ‘Abbaas(may Allah be pleased with him) narrated:
The Prophetﷺ said, on the day of the Conquest of Makkah, "There is no migration (after the Conquest of Makkah), but Jihaad and good intentions, and whenever you are called for Jihaad, you should hasten to respond to the call.”
.

‘Ataa’ narrated:
I and ‘Ubaydullaah ibn ‘Umayrwent to ‘Aa’ishah while she was staying near Thabeer (i.e., a mountain). She (may Allah be pleased with her) said, "There is no migration after Allah, Exalted is He, gave His Prophet ﷺ victory and conquest of Makkah.”
.

As-Saa’ib ibn Yazeed(may Allah be pleased with him) narrated:
I along with some boys went out to receive Allah's Messenger ﷺ at Thaniyat Al-Wadaa‘.
.

Ka‘b(may Allah be pleased with him) narrated:
Whenever the Prophetﷺreturned from a journey in the forenoon, he ﷺ would enter the mosque and offer two Rak‘ahs before sitting.
.

Narrated AbooHurayrah (may Allah be pleased with him):
Allah's Messenger ﷺsaid, "My heirs should not take even a single Dinar (i.e., anything from my private property), and whatever I leave, excluding the expenditure of my wives and my laborers, will be Sadaqah (i.e., to be spent in charity)."'
.

‘Aa’ishah(may Allah be pleased with her) narrated:
Allah's Messenger ﷺ died, and there was nothing in my house that a living being could eat, except some barley lying on a shelf. So, I ate of it for a long period and measured it, and (after a short period) it was consumed.
.