| 2 Hadiths


Hadith
3137
Narrated Jaabir (may Allah be pleased with him):Allah's Messengerﷺsaid (to me), "If the property of Bahrain had come to us, I would have given you so much and so much." But the Bahrain property did not come till the Prophetﷺhad died. When the Bahrain property came. Aboo Bakr(may Allah be pleased with him)ordered somebody to announce, "Any person who has money claim on Allah's Messengerﷺor whom Allah's Messengerﷺhad promised something, should come to us." So, I went to him and said, "Allah's Messengerﷺhad promised to give me so much and so much." Aboo Bakr scooped up money with both hands thrice for me." (The sub-narrator Sufyaan illustrated this action by scooping up with both hands and said, "Ibn al-Munkadir, another sub-narrator, used to illustrate it in this way.") Narrated Jaabir (may Allah be pleased with him): Once I went to Aboo Bakr and asked for the money but he did not give me, and I went to him again, but he did not give me, so I went to him for the third time and said, "I asked you, but you did not give me; then I asked you (for the second time) and you did not give me; then I asked you (for the third time) but you did not give me. You should either give me or allow yourself to be considered a miser regarding my case." Aboo Bakr said, "You tell me that I am a miser with regard to you. But really, whenever I rejected your request, I had the inclination to give you." (In another narration Jaabir added:) So, Aboo Bakr scooped up money with both hands for me and asked me to count it. I found out that it was five hundred. Aboo Bakr told me to take twice that amount. In another narration, it reads: “He said: No sickness is more harmful than miserliness.”
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Commentary : The Prophet ﷺ liked to always keep his promises, which is from the manners of the believers.He ﷺwould often promise his Companions - especially those with needs and debts - to give them from the wealth that came from the booty which he receivedfrom the cities that entered Islam.
In this hadeeth, Jaabir ibn ‘Abdullah (may Allah be pleased with him) reports that the Prophet ﷺ had promised him that if the wealth of Jizyah came to him from Bahrain, he would give him “such-and-such, such-and-such, and such-and-such [an amount];” showing two handfuls three times. Bahrain, at that time,referred to what is known today as Bahrain, as well as Al-Ahsaa and Al-Qateef(which are located in eastern Saudi Arabia).Other accounts have shown, according to al-Bukhaaree and others, that the Prophet ﷺ sent al-‘Alaa ibn al-Hadramee to al-Munthir ibn Saawa, the governor of the Persians in Bahrain, calling him to Islam, so he became Muslim.The Magi of those territories made a peace pact with the Muslims on the condition of paying the Jizyah.When the Prophet ﷺ promised Jaabir to give him a share from the Jizyah of Bahrain, the wealth did not reach al-Madeenah until after the Prophet ﷺ and his soul was taken away.Aboo Bakr (may Allah be pleased with him) took over the Caliphate after him ﷺ andthen,when the money of Jizyah arrived from Bahrain, Aboo Bakr (may Allah be pleased with him) ordered a man to proclaim - it was stated that that proclaimer was Bilaal (may Allah be pleased with him) - who called out loudly, “Whoever has given a loan to the Messenger of Allahﷺ or there is a promise of money from him, then let him come to us so that we can fulfil his rights.” Aboo Bakr (may Allah be pleased with him) did this based on his knowledge of what the Prophetﷺ would do in terms of promises and taking loans to fulfil the needs of the people until the wealth of Jizyah or booty came to him.
So, Jaabir came to Aboo Bakr (may Allah be pleased with them) and told him that the Messenger of Allah ﷺhad told him: “So-and-so,” and this is a metaphor for what the Messenger of Allah ﷺ had promised him. Aboo Bakr (may Allah be pleased with him) scooped for him three times.It was said that it was like a handful and that it was what fills both palms. The narrator of this hadeeth, Sufyaan ibn ‘Uyaynah, demonstrated it when he explained what it meant, and he scooped using both palms.
In a different narration, it mentions that he came to Aboo Bakr (may Allah be pleased with him) and asked him to give him three times, and each time he did not give him. Thereupon, Jaabir (may Allah be pleased with him) said to him, “Either you will give me, or you will be stingy to me.” Miserliness is that a person withholds what is obligatory upon him and does not pay it. Hence, Aboo Bakr (may Allah be pleased with him)remarked to him disapprovingly, “Did you really say, ‘or be stingy to me?!’” I have not held back from giving you at any time, but I really intended to give you.”Aboo Bakr only delayed in giving either due to being busy with something more important than that, or from the fear that it could lead to many others starting to demand for similar things.Aboo Bakr filled his both palms with money and asked him to count it.He counted it and found it to be equivalent to five hundred in number, so Aboo Bakr told him, “Take a similar amount twice again,” just as what the Messenger of Allah ﷺ promised him.
In one narration, it is mentioned that Aboo Bakr (may Allah be pleased with him)asked him, “And which disease is more severe than miserliness?!” That is, which defect is worse than a person being described as miserly?
This hadeeth demonstrates the goodness of Aboo Bakr as a successor to the Messenger of Allah ﷺ, his effortstoward the establishment of his Sunnah ﷺ and his implementation of his promises ﷺ.
It shows that the ruler has the right to allocate a portion of the booty orFay’ to his deputies and the deputies of the Muslims, and it highlights the importance of paying off the debts of the deceased after his death..

3139
Narrated Jubayr ibn Mut`im(may Allah be pleased with him)The Prophetﷺtalked about war prisoners of Badr saying, "Had Al-Mut`im ibn ‘Adi been alive and interceded with me for these mean people, I would have freed them for his sake."
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Commentary : One who fails to thank people, then he has not been thankful to Allah.The Prophetﷺ was the keenest on preserving the rights of people, and he treated them with kindness, and interacted and addressed the people according to their status and appropriate positions, giving them the due value and respect which they deserved.

Al-Mut’im ibn ‘Adiyy was the one who endeavoured to overturn the scroll that Quraysh had suspended on the Ka’bah, which entailed boycotting Banee Haashim and Banee al-Muttalib.Hence, the Prophet ﷺ noted this noble deed of his.

In this hadeeth, Jubayribn Mut’im reports that the Prophet ﷺ said after the Battle of Badr that took place in the second year of the Hijrah, that if al-Mut’im ibn ‘Adiyy was alive and appealed tohim to forgive those dirtypolytheist prisoners, he would have approved his request and would have set them free without ransom. The Prophet ﷺ wanted to express his gratitude to him not only due to his noble endeavours to end the boycott of Banee Haashim that Quraysh had previously initiated,as written on their scroll that was hung on the Ka’bah.It was also becausewhen he ﷺ returned from Taaif to Makkah, he returned under his protection. However, the death of al-Mut’im happened in the month of Safar during the second year of the Hijrah, about seven months before the Battle of Badr.
It is possible that by this statement, the Prophet ﷺ wanted to comfort the heart of his son Jubayribn Mut’im and incline his heart further towards Islam. The statement of the Prophet ﷺcontains anindication of the lofty status of the Prophet ﷺ and belittlement of the condition of those disbelievers, as his words showed that he did not care about them such that he would not mind entrusting their affairs to a polytheist who had some status in his eyes.
The reasons the Prophet ﷺcalled the disbelieving prisoners‘ dirty and stinkingindividuals’ is either due to their ritual impurity due to their disbelief or because those to whom he referred were those whose bodies had turned to stinking corpses thrown into the well of Badr. However, if al-Mut’im interceded with the Prophet ﷺto hand their bodies over, then the Prophet ﷺ would have turned their bodies over to him.
This hadeeth shows that it is permissible to show compassion to prisoners and effectuate their release without ransom, and that it is allowed to accept the intercession of a noble person on behalf of sinners in order to attract his heart to Islam.
Itshows that one should give the best rewardto someone who did a favour or a kind act for him. .

3140
Narrated Jubayr ibn Mut`im:I and `Uthmaan ibn `Affaan went to Allah's Messengerﷺand said, "O Allah's Messenger! You have given to Banee Al-Muttalib and left us although they and we are of the same kinship to you." Allah's Messengerﷺsaid, "Baneeal-Muttalib and Banee Haashim are one and the same." The Prophetﷺdid not give a share to Banee `Abd Shams and Banee Nawfal.
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Commentary : Allah bestowed His grace on the Muslims by helping them conquer the fort of Khaybar in the seventh year of the Hijrah.The Messenger ﷺ acquired therefrom many spoils, and he gave Banee Haashim and Banee ‘Abdul Muttalib of the fifth share which he ﷺ took of the spoils, while he did not give anything to Banee ‘Abd Shams and Banee Nawfal.
Jubayribn Mut’im – who happened to be from Banee Nawfal – reports that he and ‘Uthmaan ibn ‘Affaan – who was from Banee ‘Abd Shams - went to the Messenger of Allah ﷺand said, “O Messenger of Allah!You gave Banee ‘Abdul Muttalib from the spoils, and you did not give us anything although they and we have the same status with you,i.e. we are all brothers as we are all the sons of ‘Abd Manaaf.
This is because ‘Abd Shams, Haashim, and al-Muttalib were allmaternal half-brothers whose mother was ‘Aatikah bint Murrah. As for Nawfal, he was their paternal half-brother whose mother was Waaqidah bint ‘Amr al-Maaziniyyah.These four became the masters and leaders of their people after the demise of their father, and so they took the mantle of leadership. Haashim took the responsibility of supplying water to the pilgrims and feeding the needy pilgrims after his father’s demise. It is to him and to his brother al-Muttalib the attribution of the lineage of the close relatives is referred to, and they were one and the same. This is why the Prophet ﷺ stated, “Banoo al-Muttalib and Banoo Haashim are one and the same.” In other words, the same ruling applies to the two of them in terms of the rights that they deserve because there was an oath of alliance between them in the pre-Islamic era.For this reason, when Quraysh besieged Banoo Haashim in the valley and prevented the people from marrying them and trading with them, in that instance, Banoo al-Muttalib tethered alongside Banoo Haashim in the valley, as a protest on behalf of the Messenger of Allahﷺ and for his protection.As a result,the Muslims among the tribe entered the valley as a form of obedience to Allah and His Messengerﷺ, while the disbelievers among them entered the valley as a form of loyalty for the clan, self-esteem and obediencefor Aboo Taalib, the uncle of the Messenger of Allah ﷺ.On the other hand, Banoo Nawfal and Banoo ‘Abd Shams did not enter the valley, though they were first cousins. They even fought against them, resisted them, and turned the clans of Quraysh to fight the Messenger ﷺand the Muslims who were with him.
This hadeeth shows that the fifth of the spoils was reserved for the Prophet ﷺ to dispose of it as he wanted, and to give it to his relatives, and withhold from whomever he wanted.
It also shows that one should take care of family members when giving, and shows that close kin should have a sharefrom gifts, because ‘Uthmaan and Jubayr only asked for the gift due to their kinship..

3141
Narrated Saalih ibn Ibraaheem ibn ‘Abd al-Rahmaan ibn ‘Awf from his father from his grandfather:While I was standing in the row on the Day (of the Battle) of Badr, I looked to my right and my left and found that two young boys from the Ansaar are on my both sides. At that moment, I wished that I stood between two strong and fierce men instead. One of them called my attention saying, "O Uncle! Do you know Aboo Jahl?" I said, " O my nephew! Yes,what do you want from him?" He said, "I have been informed that he abuses Allah's Messengerﷺ. By Him in Whose Hands my life is, if I should see him, then my body will not leave his body till either of us meet his fate." I was astonished at that talk. Then the other boy called my attention saying the same as the other had said. After a while I saw Aboo Jahl walking amongst the people. I said (to the boys), "Look! This is the man you asked me about." So, both of them attacked him with their swords and struck him to death and returned to Allah's Messenger to inform him of that. Allah's Messengerﷺasked, "Which of you has killed him?" Each of them said, "I Have killed him." Allah's Messengerﷺasked, "Have you cleaned your swords?" They said, "No. " He then looked at their swords and said, "No doubt, you both have killed him, and the spoils of the deceased will be given to Mu’aath ibn `Amr ibn al-Jamooh." The two boys were Mu’aath ibn 'Afra and Mu’aath ibn `Amr ibn al-Jamooh.
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Commentary : The children of the Emigrants and the Ansaar grew upon on the pristine nature of Islam.The Companions (may Allah be pleased with them) brought them up righteously as they are the best of the people after the prophets and witnessed the Prophet ﷺ walking amidst them.These children grew up loving him, and they learnt to sacrifice themselves for him since their childhood. This hadeeth presents to us one of the aspects that manifested their unconditional love for the Prophet ﷺ.
In this hadeeth, ‘Abd al-Rahmaan ibn ‘Awf(may Allah be pleased with him)reports that he was lining up with the other Muslim fighters for the Battle of Badr that happened between the Muslims and the polytheists of Makkah during the second year of the Hijrah.He looked to his right and left, and he found two young boys of a young age from the Ansaar.He wished that he was standing between two strong and fierce men, instead, because an older person would more entrenched in war and more rightful to be beside him than these young fighters.One of these two boys was Mu’aathibn ‘Amr ibn al-Jamooh(may Allah be pleased with him), and the other boy was Mu’aathibn ‘Afraa (may Allah be pleased with him).One of them gestured,such that he looked with his eye towards him or touched him with his hand and asked him, “Uncle, do you know Aboo Jahl?”‘Abd al-Rahmaan answered him, “Of course, and why are you asking about him, o nephew!”The boy replied, “I heard that he abuses the Messenger of Allahﷺ,” and then he swore that if he saw him, he would not let him go, until the one closer to the death between died. ‘Abd al-Rahmaan ibn ‘Awf was astonished by the statement of this boy, as it was indicative of his perfect chivalry.Then, the second one gestured to him and made exactly the same statement as the first one.It wasn’t long until ‘Abd al-Rahmaan spotted Aboo Jahl, who happened to be roaming amongst the people, moving around and not remaining still at one place.He showed them where their target was and informed them that this particular man was Aboo Jahl, concerning whom they had asked him earlier.Both of them hastened towards him with their swords, meaning they sprinted with their swords to hit him until they killed him.Then they returned to the Prophet ﷺ and informed him of their killing of Aboo Jahl.The Prophetﷺ asked them, “Who amongst you killed him?”Both answered, “I killed him.”The Prophet ﷺ inquired, “Have you both cleaned your swords?”Meaning, from the blood that is on it.They both answered, “No.” The Prophet ﷺ looked at their swords to see the extent of their penetration into the body of the killed (by looking at the blood stains on them), to judge who was more effective in extracting his soul, and to decide on giving the killed person’s booty to the one who was more effective in killing him.If they had rubbed their swords clean, then the indication of this reality would not be clear.Thereafter, the Prophet ﷺ informed them that each one of them participated with his brother in killing him. Heﷺ gave his acquired booty and armaments to Mu’aathibn ‘Amr ibn al-Jamooh, as he learned that it was his sword that was instrumental in killing him.The reason he said to them, “Both of you killed him,” was to grant comfort to the heart of the other in the sense that he participated in killing him and in acquiring the great rewards that are based on this noble act, though there is a difference between them both in precedence and causation. It is reported on the authority of ‘Abdullah ibn Mas’ood that he found Aboo Jahal still had his last trace of life, thus, he gave him the last stroke and removed his head from his body [Saheeh al-Bukhaaree and Saheeh Muslim].
This hadeeth shows that the armament of the killed disbeliever in war is not always subject to the one fifth portion (khums), and it can be given to his killer instead.
It confirms the legality of the establishment of financial rights through circumstantial evidence because the Prophet ﷺproved who killed Aboo Jahl by examining the blood on the sword, and judged for him to receive his armaments.
It shows that one should be angry and hasten to fight for the sake of Allah and His Messengerﷺ.
The hadeeth shows that a person should conceal his intention to do good from others, lest they supersede him, and that it is important to avoid belittling anyone, as sometimes one who is belittled with regard to carrying out a task could be greater than what he is perceived as in the hearts, and be more rightful to carry out that task.
Lastly, it shows that it is important for the ruler and the judge to study circumstantial evidence in order to give preference to the statement of one claimants over the statement of another..

3142
Narrated Aboo Qaatadah (may Allah be pleased with him): We set out in the company of Allah's Messengerﷺon the day (of the battle) of Hunayn. When we faced the enemy, the Muslims retreated, and I saw a pagan throwing himself over a Muslim. I turned around and came upon him from behind and hit him on the shoulder with the sword. He (i.e. the pagan) came towards me and seized me so violently that I felt as if it were death itself, but death overtook him, and he released me. I followed `Umar ibn Al Khattab and asked him, "What is wrong with the people (fleeing)?" He replied, "This is the Will of Allah," After the people returned, the Prophetﷺsat and said, "Anyone who has killed an enemy and has a proof of that, will possess his spoils." I got up and said, "Who will be a witness for me?" and then sat down. The Prophetﷺagain said, "Anyone who has killed an enemy and has proof of that, will possess his spoils." I (again) got up and said, "Who will be a witness for me?" and sat down. Then the Prophetﷺsaid the same for the third time. I again got up, and Allah's Messengerﷺsaid, "O Aboo Qataadah! What is your story?" Then I narrated the whole story to him. A man (got up and) said, "O Allah's Messenger! He is speaking the truth, and the spoils of the killed man are with me. So please compensate him on my behalf." On that Aboo Bakr As-Siddeeq(may Allah be pleased with him) said, "No, by Allah, he ﷺwill not agree to give you the spoils gained by one of Allah's Lions who fights on the behalf of Allah and His Messenger." The Prophetﷺsaid, "Aboo Bakr has spoken the truth." So, Allah's Messengerﷺgave the spoils to me. I sold that armour (i.e. the spoils) and with its price I bought a garden at Banee Salimah, and this was my first property which I gained after my conversion to Islam..

Commentary : The Prophet ﷺ explained the rulings on jihad, spoils, and additionally rewarded booty; he also made it clear what every fighter deserves, and when a Muslim deserves receiving the belongings of a slain polytheist.
In this hadeeth, Aboo Qataadah (may Allah be pleased with him) reports that he came out with the Messenger of Allah ﷺin the year when the Battle of Hunayn took place.Hunayn is a valley, the distance between which and Makkah is three miles.The battle took place in the eighth year of the Hijrahandwas between the Muslims and the people of Taaif, namely the tribes of Hawaazin and Thaqeef.When the Muslims met with the enemy, the Muslims resorted to some sort of manoeuvre, meaning that it entailed moving back and forth and some sort of disarray.He used this word to describe the scenario to avoid using a negative word denoting defeat.This military manoeuvre happened in some sections of the army,but not involving the Messenger of Allah ﷺ and those around him.Aboo Qataadah (may Allah be pleased with him) saw a man of the idolators who had gone on top of a man from the Muslims, meaning he had overpowered him and was ready to kill him, or had toppled him and was sitting on him to kill him. He(may Allah be pleased with him) turned to him from behind until he struck him with a sword on the vein of his neck; the Arabic word Habl al-‘Aatik signifies a nerve, or a muscle string located at a place where the robe fits on the neck, or the place between the shoulder blade and neck where one’s robe sits, or between the neck and the shoulder.However,this polytheist was so strong that he stood up after the strike, turned to Aboo Qataadah (may Allah be pleased with him) and hugged him until Aboo Qataadah(may Allah be pleased with him) found the severity like the severity of death, but soon death overtook this polytheist, so he let Aboo Qataadah go.Thereafter, Aboo Qataadah (may Allah be pleased with him) went to join ‘Umar ibn al-Khattaab, and asked him, “What is the matter with the people who seemed defeated? And why are they fleeing?” So, ‘Umar told him that the command of Allah is overpowering. That means, whoever trusts in Him and does not admire himself [in terms of his strength and number], the He will help him, and not as what the Muslims did at the beginning, when they were impressed by their multitude, it did not avail them anything, and they were defeated in the early moments of the battle; however, the praiseworthy outcome is for the righteous who place the commands of Allah before their eyes and entrust their affairs to Allah.
Then the Muslims returned to the battle after retreating.That occurred after the Prophet ﷺ called out to them, “I am the Prophet, not a liar. I am the son of [the brave] ‘Abdul Muttalib.”He ordered his uncle al-‘Abbaas(may Allah be pleased with him) to call out to the people to return, as the narrations of Bukhaaree and Muslim explain.Allah, the Glorified, has mentioned what happened then in His Mighty Book; He Almighty states:{Indeed, Allah has given you [believers] victory on many battlefields, even at the Battle of Ḥunain when you took pride in your great numbers, but they proved of no advantage to you. The earth, despite its vastness, seemed to close in on you, then you turned back in retreat.Then Allah sent down His reassurance upon His Messenger and the believers, and sent down forces you could not see, and punished those who disbelieved. Such was the reward of the disbelievers.}(Quran 9:25-26).
After the end of the battle, the Muslims took the spoils of Hawaazin and Thaqeef, and the Prophet ﷺ sat and said, “Whoever killed a person, he must provide a proof,”i.e. he must have a sign or witnesses, “then he will receive the killed person’s armaments,” that is the arms and other personal belongings the killed person was carrying at that time.
Aboo Qataadah(may Allah be pleased with him) said, “I got up and said,‘Who will testify in my favour that this man was killed by me?’” Then he sat down.Thereafter, he repeated this statement twice - as if he was talking to himself - and in the last instance, the Messenger of Allah asked him, “What is wrong with you, Aboo Qataadah?” So he began narrating to him what had happened.A man exclaimed, “He has spoken the truth, O Messenger of Allah, his booty is with me, accept to give it to me instead.” He meant that he wanted to keep the booty and he was asking the Messenger of Allah ﷺ to give Aboo Qataadah something instead of it. Thereupon, Aboo Bakr (may Allah be pleased with him) replied to him immediately, “No way, by Allah!” I.e. it is not yours, by Allah, “then he ﷺ shall not turn to a lion among the lions of Allah [to take away his right],” meaning Aboo Qataadah (may Allah be pleased with him).The comprehensive meaning of this is that if Aboo Qataadah s truthful about the fact that he is the owner of the booty, then it is plausible that the Prophet ﷺ shall not turn to a person who in his bravery is like a lion, who fights in defence of Allah and His Messenger, thereafter, taking away his right from him and handing it over to you without the approval of the former.It is important to satisfy the heart of the fighter who killed a polytheist first.However, if agrees to leave his acquired arms to the other person, he is free to do so, otherwise, his right shall be returned to him in terms of the acquired armaments.The Prophet ﷺ said, “He is right,” meaning, Aboo Bakr (may Allah be pleased with him).Thus, the Prophet ﷺ gave Aboo Qataadah the killed soldier’s armaments after becoming aware of the proof that he was the one who killed the enemy fighter.
Thereafter, Aboo Qataadah narrated that he sold his spoils and bought an orchard in Banee Salamah instead. Banee Salamah is a clan of the Ansaar, and thereafter, Aboo Qataadah stated that this orchard was the first wealth that he acquired or bought in Islam.
From the benefits of this hadeeth is that it expounds the virtue of Aboo Bakr (may Allah be pleased with him) where he issued a fatwa in the presence of the Prophet ﷺ, and the Prophet ﷺ approved his ruling and was satisfied with it.
The hadeeth highlights the merit of Aboo Qataadah (may Allah be pleased with him), whom Aboo Bakr(may Allah be pleased with him) called a lion from the lions of Allah, who fights for Allah and His Messenger, which the Prophet ﷺ affirmed.
This hadeeth shows that the killer is more deserving of the special booty of the one whom he killed, that the special booty will not be divided into the one-fifth share (al-Khums), and that it is given to the fighter who killed the enemy fighter before the booty is divided..

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Narrated Naafi’:`Umar ibn Al-Khattab said, "O Allah's Messengerﷺ! I vowed to observe I`tikaaf for one day before Islam." The Prophetﷺordered him to fulfil his vow.
Naafi’ added: `Umar gained two female captives from the war prisoners of Hunayn and he left them in some of the houses at Makkah. When Allah's Messengerﷺfreed the captives of Hunayn without ransom, they came out walking in the streets. `Umar said (to his son), "O `Abdullah! See what the matter is." `Abdullah replied, "Allah's Messengerﷺhas freed the captives without ransom." He said (to him), "Go and set free those two slave girls."
Naafi` added: Allah's Messenger did not perform the `Umrah from Al-Ji’raanah, and if he had performed the `Umrah, it would not have been hidden from `Abdullah.
In one version of the hadeeth, regarding the vow, it does not say “ a day”.
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Commentary : There are three versions of this hadeeth, all of which represent the complete compliance of the Companions(may Allah be pleased with them) to the orders of Allah and His Messenger ﷺ, and how they never tookaction until they hadclarified the truth as stated by Allah and His Messengerﷺ.
In this hadeeth, Naafi’, the freed slave of ‘Abdullah ibn ‘Umar (may Allah be pleased with him),reports that after Allah granted the Muslims the conquest of Makkah, and it became part of the lands of Islam, ‘Umar ibn al-Khattaab(may Allah be pleased with him) remembered a matter which he had vowed in the time of ignorance, before Islam.He asked the Messenger of Allah ﷺ about it, recalling that he had vowed to perform i'tikaaf (seclusion) for a day in the Sacred Mosque (al-Masjid al-Haraam).In the narration of Muslim, it appears that his question occurred at al-Ji’raanah after his return from Taa'if.The Prophet ﷺ ordered him to fulfil his vow by performing i'tikaaf in the Sacred Mosque.
Part of the share of the booty of ‘Umar was receiving two slave girls among the captives of Hunayn. The Messenger of Allah ﷺ showed compassion on the captives of Hunayn and set them free without any ransom. That is when the Prophet ﷺ married the mother of believers Juwairiyyah bint al-Haarith (may Allah be pleased with her) and made her release her dowry. The Companions of the Messenger of Allah ﷺ exclaimed, “[These captives] are now the relatives-in-law of the Messenger of Allah ﷺ,” as recorded in the hadeeth in Sunan Aboo Dawood. Hence, the Companions (may Allah be pleased with them) set the captives free from their ownership, and they began running on the roads.‘Umar asked his son, ‘Abdullah, to find out what was happening! He looked and asked why they were walking on the roads, thus, he learnt that the Messenger of Allah ﷺ had set the captives free. Thereupon, ‘Umar (may Allah be pleased with him) ordered his son to set free the slave girls whom the Messenger ﷺhad given him from the one-fifth share.This was an excellent example to follow what the Prophet ﷺ had done.After all, they were the most eager of people to follow him and pursue his guidance.
The words of the freed slave of Ibn ‘Umar (may Allah be pleased with him)are that the Messenger of Allahﷺ did not perform ‘Umrah starting from al-Ji’raanah, and had he performed ‘Umrah from there, Ibn ‘Umar (may Allah be pleased with him) would have known about it.Al-Ji’raanah is a place between al-Taaif and Makkah.It is closer to Makkah, being about 20 km north-east of it.It is narrated in the authentic hadeeth that the Prophet ﷺ performed ‘Umrah from there when had finished conquering Hunayn and al-Taaif [Saheeh al-Bukhaaree and Saheeh Muslim].That was in the eighth year of the Hijrah.Ibn ‘Umar (may Allah be pleased with him) and a sizeable number of companions did not know about this because the Prophet ﷺassumed the Ihraam for ‘Umrah and only a few companions accompanied him.Heﷺ left al-Ji’raanah at night, performed ‘Umrah at night, and then returned;hence, his ‘Umrah was unnoticed by a large number of people, as narrated by an-Nasaa’ee, Ahmad and others.
This hadeeth encourages us to fulfil a permissible vow, even if a long time has passed, and that whoever makes a vow free from polytheism before he embraces Islam; then after he embraces Islam, he should fulfil his vow.
It shows that it is permissible to make a vow regarding performing seclusion in the Masjid (‘itikaaf).
It also highlights the prompt response of the Companions (may Allah be pleased with them) to obey the commands of Allah and His Messenger ﷺ.
It teaches us to accept the good news that becomes widespread, even if a reliable person never heard of it..

3147
Narrated Anas ibn Maalik:When Allah favoured His Messengerﷺ with the properties of Hawaazin tribe as booty, he started giving to some men from Quraysh even up to one-hundred camels each, whereupon some men from the Ansaar said about Allah's Messenger “May Allah forgive His Messenger! He is giving to (men of) Quraysh and leaves us while it is our swords that are still dropping blood (of the disbelievers)" When Allah's Messengerﷺwas informed of what they had said, heﷺ called the Ansaar and gathered them in a leather tent and did not call anybody else along, with them. When they gathered, Allah's Messengerﷺcame to them and said, "What is the statement which, I have been informed, and that which you have said?" The learned ones among them replied," O Allah's Messenger!The wise ones amongst us did not say anything, but the youngsters amongst us said, 'May Allah forgive His Messenger; he gives the people of Quraysh and leaves the Ansaar, in spite of the fact that our swords are still dribbling (wet) with the blood of the infidels.' " Allah's Messengerﷺreplied, I give to such people as are still close to the period of infidelity (i.e. they have recently embraced Islam and Faith is still weak in their hearts). Won't you be pleased to see people go with fortune, while you return with Allah's Messengerﷺto your houses? By Allah, what you will return with, is better than what they are returning with." The Ansaar replied, "Yes, O Allah's Messenger! We are satisfied' Then the Prophetﷺsaid to them." You will find after me, others being preferred to you. Then be patient till you meet Allah and meet His Messenger at Al-Kawthar (i.e. a fount in Paradise)." (Anas added:) But we did not remain patient.
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Commentary : The Prophet ﷺ was keen to have all people enter Islam, the religion of Allah.He ﷺused to treat people as he saw in their best interests,i.e.if wealth was suitable for someone, he would give him wealth, and if his closeness would suit someone, he would bring him closer to him, and so on.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him)reports that a group of people from the Ansaar said to the Messenger of Allah ﷺ when Allah bestowed upon him the booty from Hawaazin– which is an Arab tribe - in the 8th year of Hijrah,he ﷺ embarked on giving some men of Quraysh a hundred camels in order to create a stronger bondintheir hearts towards Islam, as they happened to be the leaders of their people.When the Ansaar - who are the people of al-Madeenah - saw what the Prophet ﷺ had done, they felt uneasy about it or they became jealous; they perceived in themselves that they were more entitled to this wealth.So they said, “May Allah forgive the Messenger of Allah ﷺ,” as if they saw it as a mistake for which he ought to be forgiven by Allah, or they said this in a way to show the intensity of their love for him, so that they could avoid frankly saying,‘He made a mistake.’Their justification was that the swords of the Ansaar were the ones that fought with him, and the blood of Quraysh was still on their swordsfrom the wars that took place between them for them to enter Islam. It is as if they wanted him to give them the booty also as he gave it to those men from Quraysh, and as if those who said this grieved and sensed that the Prophet ﷺhad begun leaning toward his family and his tribe of Quraysh, and favouring them by giving gifts.The Messenger of Allah ﷺ learned about what they said.It is said that Sa’d ibn ‘Ubaadah (may Allah be pleased with him) informed him of what these men said.The Prophet ﷺ sent a messenger to Ansaar to call them over, assembled them under a tent made of skin, and did not allow anyone else in apart from them, because the invitation was to the Ansaar only.When they had congregated, the Prophet ﷺcame to them asking, “What is the news that has reached me?”He was inquiring from them about what they had said. The understanding men – those who were sensible and wise – said, “Those who are the most opinionated people amongst us – these are the intellectuals and those possessing comprehension – O Messenger of Allah, have not uttered a single word about this.As for those young ones who possess the minimal intellectual ability, they said, ‘May Allah forgive the Messenger of Allah; he gives booty to Quraysh and leaves the Ansaar, while our swords are still dropping droplets of their blood!’” The Messenger of Allah ﷺ replied to them, “I do give the booty to some men who are very close to the time of their disbelief,” meaning he wanted to harmonize them and strengthen Islam in their hearts; thus, he gave them the wealth; and not because they were from Quraysh, or because of other reasons.
Thereafter, heﷺ told them – thereby giving them glad tidings and expounding his love and his preference of them to others among the Muslims, “Are you not happy that people take the wealth with them.”They take it to their houses and family members, “and you return to your tents and houses with the Messenger of Allah?”That is better than wealth.Then he took an oath saying, “By Allah!What you are returning with,” what you are returning with to your houses and city, “is better than what they are returning with,” these other people who are returning with the wealth.At this point, the Ansaar came to know their high status with the Prophet ﷺ.Their status was far greater than everyone who took the wealth, and this comforted their hearts.They replied, “Of course, O Messenger of Allah!We are pleased.”The Prophet ﷺ then told them, “You will definitely see extreme favouritism after me,” meaning they would witness tyranny inflicted against them and depeivation of the wealth and rights due to them i.e.the leades would end up giving others undue wealth and power.Thereafter, heﷺ said, “Remain patient until you meet Allah, and you meet His Messenger on the Pond.”It means to remain patient over what you will encounter after me in the world until you meet me at the Pond on the Day of Judgment, safely from any competition and mutual hatred in the debris of the world, when you will be given your rewards in full from Allah Almighty.You will then succeed with great rewards for the patience exercised in the world.The Pond of the Prophet ﷺ is a big pond of water to where the believers will go to drink therefrom in the plains of the Day of Judgement.In a narration of Muslim, they replied, “We will remain patient” on the harms.
Anas (may Allah be pleased with him) remarked, “We did remain patient on the favouritism and tyranny as the Messenger of Allah ﷺ commanded us to do”.
From the benefits of this hadeeth, we can conclude that it is permissible to give the booty to new Muslims and also give them whatever is of the same meaning from the state funds, in order to win their hearts and grant them steadfastness on Islam.
The hadeeth highlights the virtue of the Ansaar, and the special relationship of the Prophet ﷺ with the Anssar, and their special relationship with the Prophetﷺ.
It encourages people toendure the tyranny of leaders and their preference for unworthy people.
The hadeeth affirms the water basin for the Prophet ﷺ on the Day of Judgement.

3150
Narrated `Abdullah:On the day (of the battle) of Hunayn, Allah's Messengerﷺfavoured some people in the distribution of the booty (to the exclusion of others); he gave Al-Aqra' ibn Haabis one-hundred camels and he gave 'Uyaynah the same amount, and also gave to some of the eminent Arabs, giving them preference in this regard. A man n came and said, "By Allah, justice has not been observed in this distribution, nor has Allah's Pleasure been aimed at." I said (to him), "By Allah, I will inform the Prophet (of what you have said), "I went and informed him, and he said, "If Allah and His Messenger did not act justly, who else would act justly. May Allah be merciful to Moses, for he was harmed with more than this, yet he kept patient."
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Commentary : The Prophetﷺ was keen to see all people enter Islam, the religion of Allah.Heﷺ would invite the leaders and those who held influential positions in their communities and would win their hearts, in the hope of their entrance into Islam and that their people would follow suit and enter Islam and remain steadfast on it.
In this hadeeth, ‘Abdullah ibn Mas’ood (may Allah be pleased with him)reports that the Prophet ﷺspecified some people and granted them preference in the distribution of the spoils.He gave them extraat the Battle of Hunayn, which occurred in the eighth year of the Hijrah.Hunayn is a valley that is three miles away from Makkah.This battle occurred against the people of Taaif, namely the tribes of Hawaazin and Thaqeef.He gave al-Aqra’ ibn Haabis – one whose heart it was desirable to win – a hundred camels.He gave ‘Uyaynah ibn Hisn al-Fazaaree the same amount, and he gave some other people among the notables of the Arabs.He gave them precedence and preference over others among those who had stronger faith, were veterans in companionship, and were enduring in trials due to their faith.A man said when he witnessed this, “By Allah, verily, this distribution contains no fairness and nor has the happiness of Allah has been intended thereby.”The statement of this man levelled an accusation at the Messenger of Allah ﷺ.‘Abdullah ibn Mas’ood(may Allah be pleased with him) heard him saying this; thus,he swore that he would inform the Messenger of Allah about it. That was because the person spoke whilst backbiting the Prophet ﷺ, which is indicative of the corruption found in the heart of this man.That was because he did not head to the Prophet ﷺ with his opinion for the Prophet ﷺ to explain to him the wisdom behind it or to reassess himself if he had really made a mistake.When the Prophet ﷺ learnt about it, he became unhappy – as it has been mentioned in Saheeh Bukhaaree and Saheeh Muslim.Thereupon, the Prophet ﷺ said, “Who will be fair if Allah and His Messenger are not fair?”This statement shows that what the Messenger of Allah did was from the command of Allah and that he was only applying the orders of his Lord.Thereafter, the Prophet ﷺ said, “May Allah have mercy on Moses(peace be upon him).He was harmed by people with more than this,” meaning, more than what I have been annoyed and harmed with.“He remained patient.” We have an excellent example in him, as he was taken out of Egypt and exiled,andthereafter, Allah granted him victory over his enemy and brought forth for him signs before his people.Despite this, they opposed him in many issues, andhe remained patient over them.Some of the prophets (peace be upon them) are consoled by others.The Prophet ﷺ consoled himself by Prophet Moses (peace be upon him) in his perseverance over his people.He remained patient over this person.
Thishadeeth reveals the Prophet’s ﷺforbearance, and it teaches us to ignore the ignorant person.
It highlights the virtue of Prophet Moses(peace be upon him) and indicates consolation by those who have passed away among the righteous counterparts.
It shows that it is permitted to narrate a statement that is not good when it is stated if itis transmitted out of one’s fervour for the truth, so its utterer is known and is warned against..

3153
Narrated `Abdullah ibn Mughaffal(may Allah be pleased with him): While we were besieging the fort of Khaybar, a person threw a leather container containing fat, and I ran to take it, but when I turned, I saw the Prophet (standing behind), so I felt embarrassed in front of him.
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Commentary : The fortress of Khaybar was a fortress of the Jews.The Prophet ﷺ left to fight them in the seventh year of the Hijrah.In this war, many injunctions were revealed concerning the issues pertaining to the spoils and special booty, cultivation on lands and so on.The Prophet ﷺ clarified what is allowed and what is disallowed during these events.
In this hadeeth, ‘Abdullah ibn Mughaffal (may Allah be pleased with him) reports that during the encirclement of the fortress of Khaybar, someone threw a bag containing fat. The Arabic word Jiraab signifies a container made of leather. ‘Fat’ means fat grease. ‘Abdullah says, “I ran quickly to take it,” meaning, I jumped quickly to grab it and take it for myself.‘Abdullah turned and saw the Prophet ﷺ looking at him. So,he (may llah be pleased of him) felt shy of him,andrealisedthat he # wanted it.
The narration in Saheeh Muslim indicates the Prophet’s approval and affirmation of his taking it as it contains that he ﷺ smiled when he saw him.
This amount of food is allowed for the soldiers to take according to their needs without wasting it and hoarding it. If one has enough to sustain him, then he should not take anything extra above that. This allowance is fine, despite there being prohibition from embezzlement in other things of the spoils such as clothing and animals, so that they are not used up or kept from the one who is entitled tohis share.
This hadeethserves as evidence that consuming the fats of the animals slaughtered by the people of the Book are permessible;even if its consumption isprohibited for them, it is allowed for us.Had it been prohibited, the Prophet ﷺ would have reprimanded him from taking it and notified him of its prohibition..

3154
Narrated Ibn `Umar:In our battles, we used to acquire honey and grapes, as war booty which we would eat and would not store.
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Commentary : Fighting in the path of Allah is the top part of the hump [the pinnacle] of Islam.Allah permitted the spoils of war and fighting for hisProphet ﷺ.Conversely, He has prohibited embezzlement of the spoils, apart from the fact that the fighter is allowed to take what food from the spoils he may urgently require.
In this hadeeth, ‘Abdullah ibn ‘Umar (may Allah be pleased with him)reports that they used to acquire honey and grapes in their wars from the wealth of those they used to fight with and from their items of benefit.The one who acquired it would take it and eat it due to their necessity for food and drink, and they did not report that to the Prophet ﷺas being among the wealth set aside for distribution.
This allowance concerns the food and drinksthat the warriors need, without wasting it or hoarding it. One who has a sufficient amount with him, then he should avoid taking anything more above the required amount.But there is a prohibition in place of embezzlement of items of spoils such as clothes and animals;this also ensures that they are not used up and wasted for the ones who ought to receive them.
This hadeeth expounds the facilitation of Islam concerning some items of war, by taking into account the circumstances of the fighters in the way of Allah..

3155
Narrated Ibn Abi `Awfaa (may Allah be pleased with him): We were afflicted with famine during the besiege of Khaybar, and when it was the day of (the battle of) Khaybar, we slaughtered the domestic donkeys and when the pots got boiling (with their meat), Allah's Messenger made an announcement that all the pots should be upset and that nobody should eat anything of the meat of the donkeys. We thought that the Prophetﷺprohibited that because the one fifth share had not been taken out of the booty (i.e. donkeys); other people said, "He prohibited eating them for ever." The sub-narrator added, "I asked Sa’eed ibn Jubayr who said, 'He has made the eating of donkeys' meat illegal definitely and indefinitely [always].”
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Commentary : Allah has legislated, for His servants, laws that take their interests into account and has legislated what is good for them in their religion and worldly affairs.Henceforth, Allah, the Sublime, has permitted for them the good and pure things to eat and prohibited them from those things that contain harm to them.Many events occurred during the battle of Khaybar wherein provisions relating to that which is lawful and that which is forbiddenfrom food, drink, spoils and so on were revealed.
In this hadeeth, ‘Abdullah ibn Abi Awfaa (may Allah be pleased with him) reports that the Muslims were hit by famine, that is, situations of extreme hunger - due to lack of food, and that was during the Khaybar invasion, in the seventh year of the Hijrah.Khyber was a town inhabited by the Jews, 153 km away from al-Madeenah, toward the north on the road to the Levant.The Jews had gathered there, so the Prophet ﷺ wanted to secure al-Madeenah from their evil.
When it was the day of the Battle of Khaybar and the forts were conquered,and the Muslim army entered the town, they confiscated the domesticated donkeys used by humans for their needs.They slaughtered them with knives at their slaughterhouse and cooked them, without the permission of the Prophet ﷺ.When the pots started boiling with meat inside, a crier for the Messenger of Allah ﷺ, was Aboo Talhah (may Allah be pleased with him), proclaimed, “Overturn the pots,” meaning that the Prophetﷺ had commanded them to empty the pots with their contents and that they should not taste anything of the meat of the domestic donkeys.
‘Abdullah ibn Abee Awfaa relates that some of the Companions said,“The Prophet ﷺ forbade it because the fifth share was not taken from it.”Some others said thatthe Prophetﷺ forbade it “definitely and indefinitely [always].”This is the position which the Follower Sa’eed ibn Jubayr settled on, and he stated, “The Prophet ﷺ prohibited it forever.”
This hadeeth shows that it is forbidden to eat the meat of domesticated donkeys, and it demonstrates hastening to change the evil and to remove it when it appears..

3156
Narrated `Amr ibn Dinaar:I was sitting with Jaabir ibn Zayd and `Amr ibn Aws;so Bajaalahnarrated to them while they were sitting at the steps of Zamzamthat in the year 70 after Hijrah, Mus`ab ibn Al-Zubayr was the leader of the pilgrims of Basrah. He added: I was the clerk of Jaz’ ibn Mu’aawiyyah, the paternal uncle of al-Ahnaf. A letter came from `Umar ibn Al-Khattab(may Allah be pleased with him) one year before his death, which contained the following: " Separate between each relative among the Magians " `Umar did not take the Jizyah from the Magian infidels till `Abd al-Rahmaan ibn `Awf testified that Allah's Messengerﷺhad taken the Jizyah from the Magians of Hajar.
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Commentary : The Prophet ﷺ and those after him from the Rightly Guided Caliphs would send out missions, companies, and armies, in order to spread Islam, especially after the Treaty of Al-Hudaybiyah, and after the conquest of Makkah. Whoever made a treaty with them and entered Islam, his blood and wealth were protected.However, whoever opposed and did not enter it, they were given a choice between paying the Jizyah or fighting.
In this hadeeth, the Taabi’ee ‘Amr ibn Dinaar reports that he was sitting with Jaabir ibn Zayd and ‘Amr ibn Aws. Bajaalah ibn ‘Abdah– who was among the senior Tab’een – mentioned a narration that happened in the year seventy of the Hijrah.That was the year in which Mus’ab ibn al-Zubayr, the governor of Iraq, performed the Hajj on behalf of his brother, ‘Abdullah ibn al-Zubayr, who had taken over the caliphate then and was ruling most of the Islamic Lands.Mus’ab performed Hajj with the people of Basrah.Bajaalah ibn ‘Abdah mentioned the narration at the steps of Zamzam.These were special steps then situated at the well of Zamzam down which it was descended to the bottom of the well to draw out the water.He said, “I used to be the scribe of Jiz’ ibn Mu’aawiyah, the paternal uncle of al-Ahnaf ibn Qays.He was the governor of ‘Umar (may Allah be pleased with him) over al-Ahwaaz in the eastern region of Iraq.The letter of ‘Umar ibn al-Khattaab (may Allah be pleased with him) came to us a year before his death,” in other words, in the year twenty-two of the Hijrah, that is because ‘Umar (may Allah be pleased with him) was martyred in the year twenty-three of the Hijrah.The order was: “Separate between each relative among the Magi (who were fire worshipers).” This could carry the meaning ofcancelling the marriages conducted between the close relatives among them(marriages that are regarded as illegal in Islam: a relative of this sort being called Mahram.So, aman would be separated from his mother or a brother away from his sister so as to prevent them from making apparent this aspect of their religion.This is similar to his stipulation for the Christians to stop displaying their cross and creed so that the weak Muslims were not tempted thereby and so that the symbols of disbelief did not enjoy emergence or superiority under Islam.
Then he reported that ‘Umar (may Allah be pleased with him) did not take the Jizyah from the Magians. Jizyah is a specific small amount that was taken from non-Muslims under the protection of the Muslim state and others.It was named thus as a recompense for protecting their blood.‘Umar (may Allah be pleased with him) was of the opinion that it should only be taken from the People of the Book, the Jews and Christians, until ‘Abd al-Rahmaan ibn ‘Awf witnessed that the Messenger of Allah ﷺ used to collect it from the Magi of Hajar; these were a people of Bahrain.In those days the term Bahrain was used to geographically encompass Bahrain, as well as al-Ahsaa and al-Qateef in the eastern region of the Kingdom of Saudi Arabia.These areas were conquered in the time of the Prophet ﷺ, in the eighth or the tenth year of the Hijrah at the hands of al-‘Alaa ibn al-Hadramee.
This hadeeth shows that the honour of Islam and its symbols should be manifested, and the display of the rituals and customs of the infidels in the lands of Islam should be prevented.
It shows that the Jizyah is taken from the People of the Book and from the Magi as well.
It teaches us to only resort to the rulings that Allah and His Messenger ﷺhave dictated and never go beyond them. .

3158
Narrated `Amr ibn `Awf Al-Ansaaree: Allah's Messengerﷺsent Aboo 'Ubaydah ibn Al-Jarraah to Bahrain to collect the Jizyah. Allah's Messengerﷺhad established peace with the people of Bahrain and appointed Al-`Alaa' ibn Al-Hadramee as their governor. When Aboo 'Ubaydah came from Bahrain with the money, the Ansaar heard of Aboo 'Ubaydah's arrival which coincided with the time of the Fajr prayer with the Prophetﷺ. When Allah's Messengerﷺled them in the Fajr prayer and finished, the Ansaar approached him, and he looked at them and smiled on seeing them and said, "I feel that you have heard that Aboo. 'Ubaydah has brought something?" They said, "Yes, O Allah's Messenger! He said, "Rejoice and hope for what will please you! By Allah, I am not afraid of your poverty, but I am afraid that you will lead a life of luxury as past nations did, whereupon you will compete with each other for it, as they competed for it, and it will destroy you as it destroyed them."
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Commentary : Poverty and prosperity are both trials from Allah; Exalted is He, and tribulations with which Allah tests His chosen servants so that the forbearance of those who are patient and the gratitude of the grateful are revealed.The Prophet ﷺ used to seek Allah’s protection from poverty and used to warn about the temptations of richness and wealth.
In this hadeeth, ‘Amr ibn ‘Awf al-Muzanee reports that the Messenger of Allahﷺ sent Aboo ‘Ubaydah ibn al-Jarraah (may Allah be pleased with him) to Bahrain to bring its Jizyah.This is the tax that was imposed on the Magi, who were among its residents in lieu of leaving them to live peacefully and granting them protection after he had made a pact with them on that.Bahrain in those days was a term used for a vast land that covers present-day Bahrain, as well as al-Ahsaa and al-Qateef, situated in the eastern region of the Kingdom of Saudi Arabia.This area was conquered in the eighth year of the Hijrah.The Prophet ﷺ appointed al-Munthiribn Saawa as the governor of the region.Then, when he passed away, the Prophet ﷺ appointed al-‘Alaa ibn al-Hadramee as the governor.
When Aboo ‘Ubaydah brought this wealth, it happened to coincide with the time of Fajr, when the people attended the prayers.After the Prophet ﷺ completed the prayer and turned away from it and turned to the people, the Ansaar presented themselves in front of him.It was as if they requested something through this gesture due to their being well aware of the Prophet’s noble character.They wanted to distribute the wealth brought by Aboo ‘Ubaydah between them.They did that at that time because they were overburdened by the dire need and hunger which they endured, and not because of their greediness for worldly pleasures or for their interest in it.The Prophet ﷺ understood what they wanted, and he smiled, and then he said, “I think you have heard that Aboo ‘Ubaydah has brought something?”They replied, “Of course, O Messenger of Allah.”Thereupon, the Prophet ﷺ said, “Receive good news and be anticipating”i.e. be hopeful of what will please you.This is a kind of calming them down from the hardship which they were in, and good news for them by hastening the prosperity upon them.
Then heﷺswore by Allah that he did not worry about poverty afflicting them; however, he feared that the world wouldbe offered to them, meaning prosperity and excessive wealth, as it was offered to those nations before them.Thereafter they may engage in acquiring it, which could lead to their downfall, due to conflicts concerning it, inclination towards it and engagement with it by turning away from the hereafter, as happened to the nations before them.
In this statement, there is a warning about what would happen in the future, and allthat the Prophet ﷺ informed of really happened.Their economy prospered and they became affluent afterwards; hence, mutual jealousy and in-fighting occurred. All thattestifies to the truthfulness of the information that the Prophetﷺ foretold.
This hadeeth shows that there is no aberration in seeking gifts from the leader, and that the ruler should give good news to his followers and should expand their hopes.
It highlights that competition in worldly matters may drag one to the destruction of one’s religion..

3159
Narrated Jubayr ibn Haiyyah: `Umar sent the Muslims to theoutskirts ofbig cities to fight the disbelievers. When Al-Hurmuzaan embraced Islam, `Umar said to him. "I would like to consult you regarding these cities which I intend to invade." Al-Hurmuzaan said, "Yes, the example of these cities and their inhabitants who are the enemies of the Muslims, is like a bird with a head, two wings and two legs; if one of its wings got broken, it would get up over its two legs, with one wing and the head; and if the other wing got broken, it would get up with two legs and a head, but if its head got destroyed, then the two legs, two wings and the head would become useless. The head stands for Khosrau, and one wing stands for Caesar and the other wing stands for Persia. So, order the Muslims to go towards Khosrau." So, `Umar sent us (to Khosrau) appointing Al-Nu`maan ibn Muqrin as our commander. When we reached the land of the enemy, the representative of Khosrau came out with forty-thousand warriors, and an interpreter got up saying, "Let one of you talk to me!" Al-Mugheerah replied, "Ask whatever you wish." The other asked, "Who are you?" Al-Mugheerah replied, "We are some people from the Arabs; we led a hard, miserable, disastrous life: we used to suck the hides and the date stones from hunger; we used to wear clothes made up of fur of camels and hair of goats, and to worship trees and stones. While we were in this state, the Lord of the Heavens and the Earths, Elevated is His Remembrance and Majestic is His Highness, sent to us from among ourselves a Prophet whose father and mother are known to us. Our Prophet, the Messenger of our Lord, has ordered us to fight you till you worship Allah alone or give Jizyah (i.e. tribute); and our Prophet has informed us that our Lord says:-- “Whoever amongst us is killed (i.e. martyred), shall go to Paradise to lead such a luxurious life as he has never seen, and whoever amongst us remain alive, shall become your master." Al-Nu' maan said to Al-Mugheerah, "If you had participated in a similar battle, in the company of Allah's Messengerﷺhe would not have blamed you for waiting, nor would he have disgraced you. But I accompanied Allah's Messenger in many battles, and it was his custom that if he did not fight early by daytime, he would wait till the wind had started blowing and the time for the prayer was due (i.e. after midday).
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Commentary : In this hadeeth, the Taabi’ee Jubayr ibn Hayyah reports that ‘Umar ibn al-Khattaab (may Allah be pleased with him) – during his caliphate – sent fighters to the outskirts of big cities.It means that he sent them to different cities and towns to fight the polytheists. However,Hurmuzaan, one of the leaders of the Persians, whose real name was Rustum, entered Islam willingly.He embraced Islam after the Battle of al-Qaadisiyyah, which happened in the year fourteen of the Hijrah.‘Umar (may Allah be pleased with him) drew him closer to him and would consult him [concerning the state of affairs of the Persians].This occurred after the defeat of the Persians and after the Muslims occupied the Metropolises of Persia.‘Umar (may Allah be pleased with him) told him that he would consult him about these battles,i.e.the battles of Persia, Isfahan, and Azerbaijan.This was because he was more aware of their affairs than anyone else.Hurmuzaanagreed to give advice to ‘Umar (may Allah be pleased with him), and he gave an example about this land, meaning, about its campaign.He explained that its example in terms of the people residing in it among the enemies of the Muslims is as the example of a bird having a head, two wings, and legs.If one of the wings is clipped, the two legs with a wing and head will still stand up to move.If the other wing is clipped, then the two legs and the head will still stand up to move forward. However, if it is slaughtered (meaning beheaded), then the two legs, the wings, and the head become immobile, the whole body will become useless.If the head is removed, everything else will fall apart.The head here was Kosrae;one wing was Caesar (Qaysar), the emperor of the Romans, and the other wing was the Persians.Then, he gave advice to ‘Umar (may Allah be pleased with him) to command the Muslims to set out to fight and to start the fight withKosrae, as he was the head, and his beheading would entail clipping the two wings.
When it was the twentieth year of the Hijrah, ‘Umar took the warriors out to battle and appointed al-Nu’maan ibn Muqarrin (may Allah be pleased with him) as their commander.The army set out at night until they had entered the land of the enemy, Nahawand. Now it is an Iranian city which is situated in the highlands toward the south of the Zagros Mountains.The governor of Kosrae came out to attack them – he was known as Bundaar – in an army of forty thousand strong men from the people of the Persian mountains and Kerman (which is now an Iranian city which is situated in the central region of the country), and with the people of other regions too, such as Nahawand and Isfahan (Isfahan is now an Iranian city and the provincial capital of the province of Isfahan, 340 km away from Tehran).A hundred and ten thousand enemy soldiers set out to counterattack the Muslim army.A translator stood up and said, “A spokesperson should speak to me.”Al-Mugheerah ibn Shu’bah replied, “Ask whatever you wish to ask.”He asked him, “Who are you, people?” He asked purposefully in the context of a person who somehow does not know them with the intention of belittling them. Al-Mugheerah answered, “We are a people from the Arabs who were once in anunfortunate state and in severe calamity.We would suck the skins (meaning the skins of the animals [to survive]).”This is a metaphor for having very little food and he meant thereby hunger.“We would wear wool.”That is a metaphor for having very little clothing.“We used to worship trees and stones.”This is an expression for their severe ignorance.They remained in that state until the Exalted and Mightily Majestic Lord of the earths and heavens, “sent a Prophet amongst us, whose father and mother were known to us.”This means they were fully aware of the family tree of the Messenger of Allah ﷺ.He meant thereby to venerate the Messenger of Allahﷺ and to exalt him and purify him from the belief that he came to create bloodbath.“Our Prophet and the Messenger of Our Lord ﷺ commanded us to fight you until you worship Allah Alone or that you pay us the Jizyah.”The Persians used to be Magi, worshipping fire.
He continued, “Our Prophet ﷺ has transmitted to us the message from Our Lord that anyone amongst us killed in fighting for the cause of Allah, then he goes to the bliss in Paradise, and no Paradise of that sort has ever been seen before. As for the one who stays alive amongst us and has not been martyred, then he attains victory and owns your necks (you) by imprisoning you.”In this statement, there is an indication that a Muslim fights until he attains either victory or martyrdom.
Al-Nu’maan (may Allah be pleased with him) delayed the fighting, while al-Mugheerah wanted to fight straight after his statement with theinterpreter.Al-Nu’maan told al-Mugheerah, “Perhaps Allah has made you witness,”i.e. made you present in a similar situation, in other words, in such a tense situation with the Messenger of Allah ﷺ. However,he ﷺdid not make you regret regarding the prudence and forbearance exercised during the hardship you encountered with him.He did not humiliate and degrade you. I witnessed fighting with the Messenger of Allahﷺ in many battles which he set out for.If he did not fight in the beginning of the day at sunrise, then he would wait until winds would start to blow, until the prayers would come after the inclination of the sun at noonday,” that is the disappearance of the intensity of the heat.That was part of the Prophetic kindness towards the army and soldiers, so that they were able to fight better in more temperate weather conditions.According to Aboo Dawood, “… thereafter, the divine help of victory would descend.”That manoeuvre would be part of the causes of the victory (divine help) which Allah has promised His servants.
This hadeeth shows that it is allowed to take the Jizyah from the Magi.
It highlights the merits of al-Numaan ibn al-Muqarrin(may Allah be pleased with him) and reveals the military expertise of al-Mugheerah ibn Shu’bah, and his strength, magnanimity, eloquence, and articulation.
It expounds the virtue of consultation, and that there is no wrong for someone who is of a higher status to consult someone who is below him in status.
It also contains exemplification in order to clarify the intent of speech.
It shows the necessity to take the causes of the victory during war and facing the enemy..

3163
Narrated Anas ibn Maalik (may Allah be pleased with him):Once the Prophetﷺcalled the Ansaar to grant them part of the land of Bahrain. On that they said, "No! By Allah, we will not accept it unless you grant a similar thing to our brothers from Quraysh as well." He said, "That will be theirs if Allah wishes." But when the Ansaar persisted in their request, he said, "After me, you will see others given preference over you in this respect (in which case) you should be patient till you meet me at the Pond (of Al-Kawthar).
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Commentary : The Prophet ﷺappreciated and recognized the value and worth of everyone among the Emigrantsand the Ansaar.Heﷺ would advise them tolook after each other so as to maintain the brotherhood and bondsand help each otherto remain on the truth.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him)reports that the Prophet ﷺcalled the Ansaar in order to appoint for each one of them a portion feudally from the Jizyah and the land tax in Bahrain.It does not mean making them owners of the lands because the land conquered through a peace treaty cannot be distributed and feudally divided.The Prophet ﷺ had made a peace treaty with the people of Bahrain and imposed on them Jizyah.The area of Bahrain was considered to include what is now known as Bahrain, as well as al-Ahsaa and al-Qateef, situated in the eastern region of the Kingdom of Saudi Arabia.The Ansaar replied, “No, by Allah.We will not accept until it is also written for our Emigrant brothers from the Quraish whatever is going to be allocated for us.”This was not in opposition to the command of the Messenger of Allah ﷺ; rather they had understood that the Prophetﷺ intended to repay their kindness, and their statement was due to selflessness and their love for the Emigrants. The Prophet ﷺ replied, “That will be theirs if Allah wills it.”In a narration in Saheeh al-Bukhaaree, it says, “That was not with the Prophet ﷺ”i.e.the Prophet ﷺ did not haveat that time enough to give the Emigrants like what he wanted to allocate for the Ansaar.It was also said that the meaning is that the Prophet ﷺ did not want to do [what the Ansaar were kindly proposing for the Emigrants], because he had already divided the lands of banoo al-Nadeer for the Emigrants earlier.However, the Ansaar were insistent that the Prophet ﷺ prescribe that for the Emigrants first, to the extent that the Prophet ﷺ had to say to them, “You will see [favouritism] after me,”from the rulers who will favor themselves over the Ansaar with the worldly things, will favour others over them, and will not give them a large portion in state affairs,“hence, remain patient until you meet me at the Pond” wherein they will receive great rewards and abundant recompense, which will be inlieu of this favouritism. The Pond of the Prophet ﷺ is a huge collection of water where the believers will go to get water on the plains of the Day of Judgement.In the narration of Saheeh al-Bukhaaree and Saheeh Muslim, Anas (may Allah be pleased with him) states, “However, we could not forbear” the favouritism and tyranny as the Messenger of Allah ﷺ had commanded us to do.
This hadeeth highlights the selflessness of the Ansaar,how they gave preference to others over themselves and kindly exceeded the bounds in generosity.
It encourages us to remain forbearing during calamities, and it affirms the Pond (Pond) for the Prophet ﷺ on the Day of Judgement..

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)..