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Hadith
1542
Narrated Saalim that he heard his father (may Allah be pleased with him) saying: “The Messenger of Allah ﷺ would raise his voice in Talbiyah only from the Mosque i.e., Thoo al-Hulayfah Mosque..

Commentary : The Prophet ﷺ clarified all the rulings and etiquettes of Hajj and ‘Umrah in words and actions, and the Companions (may Allah be pleased with them) transmitted to us all what they heard and observed from him ﷺ.
In this hadeeth, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) reports that the Prophet ﷺused to raise his voice in Talbiyah only after he would arrive to the Mosque of Thoo al-Hulayfah. The words of Talbiyah are: “Labbayka Allahumma Labbayk. Labbayka Laa Shareeka Laka Labbayk. Inna al-Ḥamda, Wal Niʻmata, Laka wal Mulk, Laa Shareeka Lak.” In other words, the Prophet ﷺwould enter the state of Ihraam and start the Tabliyah from the Mosque of Thoo al-Hulayfah, which is located about 10 kms from al-Madeenah, and it is the Meeqaat of the people of al-Madeenah and those who travel through it. This incident took place in his journey to perform the farewell hajj.
It is reported in Saheeh al-Bukhaaree and Saheeh Muslim on the authority of Ibn ‘Abbaas (may Allah be pleased with him) that “when the camel of the Prophet ﷺbrought him up to al-Baydaa’ he raised his voice in the talbiyah for the pilgrimage.” al-Baydaa’ is a place near Thoo al-Hulayfah in the region of Makkah, and the reason it is called al-Baydaa’ is that it contains no landmarks, buildings, constructions, and the like.
It is possible that the Companions (may Allah be pleased with them) differed on the places from which the Prophet ﷺraised his voice in Talbiyah is because each one of them reported what he saw. The Prophet ﷺdeparted al-Madeenah, heading to Makkah to perform Hajj. When he prayed in the Mosque of Thoo al-Hulayfah, he raised his voice in Talbiyah so the people who heard him reported the incident. Then, he mounted his ride and after it stood upright, he ﷺraised his voice in Talbiyah again so those who heard him reported the incident because the people used to join in groups. Then, when he ﷺarrived at al-Baydaa’, he raised his voice in Talbiyah and so those who heard him reported the incident. The different reports appeared as if they differed on when he started raising his voice in Talbiyah and entering the state of Ihraam from the Meeqaat..

1544
Narrated Ibn ‘Abbaas (may Allah be pleased with him): ‘Usaamah (may Allah be pleased with him) rode behind the Prophet ﷺfrom `Arafat to Al-Muzdalifah; and then from Al-Muzdalifah to Mina. Then, he ﷺallowed Al-Fadl to ride behind him from al-Muzdalifah to Mina." He added, "Both of them (Usaamah and Al-Fadl) said, 'The Prophet ﷺ was constantly reciting the Talbiyah till he finished stoning at the Jamarat-Al-`Aqaba.".

Commentary : The Prophet ﷺ clarified all the rulings and etiquettes of Hajj and ‘Umrah in words and actions, and the Companions (may Allah be pleased with them) transmitted to us all what they heard and observed from him ﷺ.
In this hadeeth, Ibn Abbaas (may Allah be pleased with him) reports that Usaamah (may Allah be pleased with him) was behind the Prophet ﷺon his mount while they were in their journey to perform the farewell hajj. This occurred when he was heading from ‘Arafah to al-Muzdalifah, which is where pilgrims sleep over the night of 10th of Thoo al-Hijjah after spending the day in ‘Arafaat. Muzdalifah is located next to Mina and where al-Mashʿar al-Ḥaraam (the Sacred Place) is. Then, he ﷺallowed al-Fadl ibn al-‘Abbaas (may Allah be pleased with him) to ride behind him on his mount from al-Muzdalifah to Mina.
Al-Fadl and Usaamah then mentioned that the Prophet ﷺraised his voice in Talbiyah and continued doing so until he finished the rite of Jamrat al-‘Aqabah, which is the major stone walls, in the west of Mina near Makkah. The throwing of these stones takes place in the morning of Eid al-Adha in the 10th of Thoo al-Hijjah when the pilgrims slaughter their animal sacrifices.
Mina is a valley surrounded by mountains and it is located in the west of Makkah, between Makkah and the mount of ‘Arafah. It is about 6 km from the Sacred Mosque and some of the rites of Hajj are performed there like throwing stones.
‘Arafaat is a mountain located about 22 km from Makkah, 10 km from Mina, and 6 km from al-Muzdalifah. It is located between Makkah and al-Taa’if and the most important rite of Hajj is performed there, which is standing on the mount of ‘Arafah on the 9th of Thoo al-Hijjah.
This hadeeth shows the humility of the Prophet ﷺand that it is permissible that two persons ride the same animal at the same time if it can carry them both..

1545
Narrated ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him): The Prophet ﷺ with his Companions started from al-Madeenah after combing and oiling his hair and putting on two sheets of lhraam (upper body cover and waist cover). He ﷺdid not forbid anyone to wear any kind of sheets except the ones colored with saffron that leave the scent on the skin. In the early morning, the Prophet ﷺ mounted his camel while in Thoo al-Hulayfah and set out till they reached al-Baydaa', where he ﷺand his Companions (may Allah be pleased with them) recited Talbiyah, and then they did the ceremony of Taqleed (which means to put the colored garlands around the necks of the animals for sacrifice). And all that happened on the 25th of Thoo al-Qi'dah. And when he ﷺ reached Makkah on the 4th of Thoo al-Hijjah, he ﷺperformed the Tawaaf round the Ka`bah and performed the Tawaaf and walked briskly between al-Safa and al-Marwa. And as he ﷺhad a sacrifice animal and had garlanded it, he did not exit his Ihraam. Then, he ﷺproceeded towards the highest places of Makkah near Al-Hajoon while he was assuming the Ihraam for Hajj. He ﷺdid not go near the Ka`bah after he performed Tawaaf (round it) till he returned from `Arafaat. Then he ﷺordered his Companions to perform the Tawaaf around the Ka`bah and then walk back and forth between al-Safa and al-Marwa, and to cut short the hair of their heads and to finish their Ihraam. And that was only for those people who had not garlanded sacrificial animals. Those who had their wives with them were permitted to contact them (have sexual intercourse), and similarly perfume and (ordinary) clothes were permissible for them..

Commentary : The Prophet ﷺ clarified all the rulings and etiquettes of Hajj and ‘Umrah in words and actions, and the Companions (may Allah be pleased with them) transmitted to us all what they heard and observed from him ﷺ.
In this hadeeth, ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him) reports that the Prophet ﷺheaded towards Makkah from al-Madeenah to perform his farewell Hajj, which occurred 5 days before the end of the month of Thool QI’dah. Before departing al-Madeenah, he ﷺcombed his hair, scented his clothes and body with musk and pleasant scents, and put on his clothes of Ihraam. He ﷺdid not forbid anyone to wear any kind of sheets to cover the upper and lower parts of the body. In Arabic, the clothing worn for the upper body and lower body is called Ridaa’ and Izaar, respectively. The only type of clothes that he ﷺdid not allow during Ihraam those that are colored with saffron which would leave smell and color on the skin.
The Prophet ﷺ arrived at Thoo al-Hulayfah, which is a town that is located about 10 kms away from al-Madeenah and the appointed place for entering the state of Ihraam for the people of al-Madeenah and those who travel through it. In the early morning, he ﷺmounted his camel and set out till he ﷺreached al-Baydaa', which is a place near Thoo al-Hulayfah on the road to Makkah. And the reason it is called al-Baydaa’ is because it has no buildings, houses or landmarks. He ﷺand his Companions (may Allah be pleased with them) recited the Talbiyah aloud, and the words of which are: “The words are: “Labbayk-Allaahumma labbayk, labbayka laa shareeka laka labbayk, inna al-ḥamda, wal ni`matah, laka wal Mulk, laa shareeka lak,” which means: “I am here at Your service, O Allah, I am here at Your service. I am here at Your service, You have no partner, I am here at Your service. Surely the praise, and blessings are Yours, and the dominion. You have no partner.” This was his third Talbiyah, because the first one he ﷺrecited was at Thoo al-Hulayfah when he entered the state of Ihraam from the mosque of Thoo al-Hulayfah, and the second one was when he ﷺmounted his camel and stood upright.
The Prophet ﷺarrived at Makkah on the early morning of the 4th of Thoo al-Hijjah. He ﷺperformed the arrival circumambulation (Tawaaf) and then performed the rite of walking briskly between al-Safa and al-Marwa. By doing that, he ﷺcompleted the rites of ‘Umrah but he ﷺdid not exit his Ihraam because he had sacrificial animals that had colored garlands around their necks to mark them as the animals allocated for sacrifice. He ﷺmaintained his Ihraam and proceeded towards the highest place of Makkah near Al-Hajoon, which is a mountain overlooking al-Muhassab, which is located about 1.5 miles from the Ka’bah. The Prophet ﷺ did not go to the Ka’bah after he ﷺmade the arrival Tawaaf until after he finished from ‘Arafaat.
The Prophet ﷺordered his Companions who did not have sacrificial animals to perform the rites of circumambulation around the Ka’bah and brisk walking between al-Safaa and al-Marwah, and then shorten their hair to exit their Ihraam until the time of Hajj. This order was limited to those who did not have garlanded sacrifice animals. Then, he ﷺclarified that those who exited their Ihraam and had their wives with them are permitted to have sexual intercourse with their wives, and to wear perfume and ordinary clothes. Because of this, this rite was called Tamattu’ (which means in Arabic, enjoyment). On the 8th of Thool Hijjah, they again enter the state of Ihraam for Hajj and complete its rites.
This hadeeth shows that it is permissible to wear perfume before entering the state of Ihraam, and that it is allowed to do tamattu’ of ‘Umrah during the months of Hajj.

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1546
Narrated Anas ibn Maalik (may Allah be pleased with him): The Prophet ﷺ prayed four units in al-Madeenah and then two units at Thoo al-Hulayfah and then passed the night at Thool-Hulayfah till it was morning. And when he mounted his Mount and it stood up, he started to recite Talbiyah..

Commentary : The Prophet ﷺ explained to his Companions all the rulings of Hajj in words and actions and ordered them to learn their rites from him, so they can teach all the Muslims these rites.
This hadeeth clarifies some of the rites of Hajj when Anas ibn Maalik (may Allah be pleased with him) reports that the Prophet ﷺ prayed Thoohr before departing to Makkah to perform his farewell Hajj, and that he did not shorten the prayer so he ﷺ prayed the four units. Then, when he ﷺ prayed ‘Asr at Thoo al-Hulayfah, he shortened it so he ﷺ prayed two units, as mentioned in another hadeeth in Saheeh al-Bukhaaree. Thoo al-Hulayfah is a town located about 10 kms away from al-Madeenah and the appointed place for entering the state of Ihraam for the people of al-Madeenah and those who travel through it.
The Prophet ﷺ spent the night at Thool al-Hulayfah and left in the morning heading towards Makkah. He ﷺ recited the Talbiyah aloud after he mounted his camel and it stood up. The words of the Talbiyah are: Labbayk-Allaahumma labbayk, labbayka laa shareeka laka labbayk, inna al-ḥamda, wal ni`matah, laka wal Mulk, laa shareeka lak,” which means: “I am here at Your service, O Allah, I am here at Your service. I am here at Your service, You have no partner, I am here at Your service. Surely the praise, and blessings are Yours, and the dominion. You have no partner.” It is reported on the authority of Ibn ‘Abbaas (may Allah be pleased with him) that when his camel brought him up to al-Baydaa’, he ﷺ raised his voice in the Talbiyah for the pilgrimage. [Saheeh al-Bukhaaree]. Al-Baydaa’ is a place near Thoo al-Hulayfah on the road to Makkah. And the reason it is called al-Baydaa’ is because it has no buildings, houses, or landmarks.
It is possible that the reason the Companions (may Allah be pleased with them) differed on the place from which the Prophet ﷺ raised his voice in the Talbiyah is that each group reported what they witnessed i.e., the Prophet ﷺ came out from al-Medeenah with the intention of performing hajj, and when he ﷺ prayed at the mosque of Thoo al-Hulayfah, he raised his voice in Talbiyah so those who heard him reported it. Then, he ﷺ mounted his camel and when it stood up, he ﷺ raised his voice in Talbiyah again, so those who heard him reported it. This is because the people were coming in groups, so they heard him raising his voice calling the Talbiyah when his camel stood up with him on its back, and they thought that the Messenger of Allah ﷺ had raised his voice in the Talbiyah only when his camel stood up with him on its back. Then, when he ﷺ ascended the height of al-Baydaa', he raised his voice in the Talbiyah. Some people heard it at that moment, and they thought that he had raised his voice in the Talbiyah when he ascended the height of al-Baydaa'. Each group reported that which they witnessed and caused them to differ in opinion about the place from which he ﷺ started his Talbiyah and Ihraam. However, the truth is that he recited the Talbiyah three times.
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1549
Narrated ‘Abdullah ibn ‘Umar (may Allah be pleased with him): The Talbiyah of Allah’s Messenger ﷺ was: “Labbayk-Allaahumma labbayk, labbayka laa shareeka laka labbayk, inna al-ḥamda, wal ni`matah, laka wal Mulk, laa shareeka lak,” which means: “I am here at Your service, O Allah, I am here at Your service. I am here at Your service, You have no partner, I am here at Your service. Surely the praise, and blessings are Yours, and the dominion. You have no partner.”.

Commentary : The Talbiyah is from the rites of Hajj and reciting it aloud manifests this significant ritual and declares the Oneness of Allah, Exalted be He. When a Muslim recites it aloud, plants and inanimate objects recite it along with him.
In this hadeeth, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) reports that the Talbiyah of the Prophet ﷺthat he observed was: ““Labbayk-Allaahumma labbayk, labbayka laa shareeka laka labbayk, inna al-ḥamda, wal ni`matah, laka wal Mulk, laa shareeka lak” i.e., O Allah! I emphasize my response to your call for Hajj for You are the One deserving of all praise and gratitude, and the only One with absolute perfection. You are the bestower of grace and blessings and You are the source of all graces and blessings. You are the Only King and Master whose Sovereignty is ever lasting while the sovereignty of others is meant to perish.
The wisdom of the Talbiyah is to remind us of Allah’s favor upon His believing servants as He enabled them to visit His House and they visited it because He called them to it.
This hadeeth shows the prescribed words of the Tabliyah that are reported from the Prophet ﷺ..

1551
Narrated Anas ibn Maalik (may Allah be pleased with him): Allah's Messenger ﷺ offered four units of Thoohr prayer at al-Madeenah and we were in his company, and prayed two units of the `Asr prayer at Thoo al-Hulayfah and then passed the night there till it was dawn; then he rode his mount, and when he reached Al-Baydaa', he praised and glorified Allah and said Takbeer Then he ﷺ and the people along with him recited the Talbiyah with the intention of performing Hajj and ‘Umrah. When we reached Makkah, he ﷺ ordered us to exit the lhraam (after performing the ‘Umrah). The people complied and on the day of Tarwiyah, they assumed their Ihraam for Hajj. The Prophet ﷺ slaughtered many camels as sacrificial animals with his own hands with the camels standing. When Allah's Messenger was in al-Madeenah, he ﷺ sacrificed two horned rams that were white speckled with black.".

Commentary : The Prophet ﷺ explained to his Companions all the rulings of Hajj in words and actions and ordered them to learn their rites from him, so they can teach Muslims these rites.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that the Prophet ﷺ Anas ibn Maalik (may Allah be pleased with him) reports that the Prophet ﷺ prayed Thoohr before departing to Makkah to perform his farewell Hajj, which was in the 10th year of Hijrah, and that he ﷺ did not shorten the prayer, so he ﷺ prayed the four units. Then, when he ﷺ prayed ‘Asr at Thoo al-Hulayfah, he shortened it so he ﷺ prayed two units.
Thoo al-Hulayfah is a town located about 10 kms away from al-Madeenah and the appointed place for entering the state of Ihraam for the people of al-Madeenah and those who travel through it. The Prophet ﷺ spent the night there and in the early morning he ﷺ rode his mount, and when he ﷺ reached Al-Baydaa', he praised and glorified Allah and said Takbeer i.e., he said: “Alhamdullah, Subhan Allah, and Allahu Akbar,” then recited the Talbiyah aloud with the intention of performing Hajj and Umrah in one Ihraam. The words of the Tabliyah read: “Labbayk-Allaahumma labbayk, labbayka laa shareeka laka labbayk, inna al-ḥamda, wal ni`matah, laka wal Mulk, laa shareeka lak,” which means: “I am here at Your service, O Allah, I am here at Your service. I am here at Your service, You have no partner, I am here at Your service. Surely the praise, and blessings are Yours, and the dominion. You have no partner.” However, this was not the beginning of his Ihraam, because he ﷺ entered Ihraam at the Mosque of Thoo al-Hulayfah where he ﷺ recited the Talbiyah aloud. His second Talbiyah was when his camel stood up while he ﷺ was on its back, and the third Talbiyah was when he when he ascended Al-Baydaa'.
The people followed the Prophet ﷺ and recited the Talbiyah like him with the intention of performing Hajj and ‘Umrah in one Ihraam. However, after arriving at Makkah, the Prophet ﷺ ordered those who did not have sacrificial animals to exit their Ihraam after completing their ‘Umrah – that is after completing the rites of circumambulation around the Ka’bah and brisk walking between al-Safaa and al-Marwah and cutting or shaving the head. The Arabic term used for the sacrificial animals of pilgrims is Hady, which refers to the cows, camels, sheep, and goats that pilgrims slaughter in the Haram as sacrifice. As the Prophet ﷺ was among those who had sacrificial animals, he ﷺ did not exit his Ihraam.
On the day of Tarwiyah, which is the 8th day of Thoo al-Hijjah, they recited the Talbiyah for Hajj. The Prophet ﷺ slaughtered camels while the camels are standing because it is easier to do it that way. Then, he ﷺ slaughtered two horned rams that were white speckled with black when he ﷺ spent ‘Eid al-Adhah in al-Madeenah.
This hadeeth shows the actions of who performs ‘Umrah then exits Ihraam and then assumes Ihraam for Hajj.
It shows that it is permissible to combine ‘Umrah and Hajj in one Ihraam, and that shortening the prayer during travelling is allowed..

1553
Narrated Naafi', 'Whenever Ibn 'Umar (may Allah be pleased with him) finished his Fajr prayer at Thoo al-Hulayfah, he would get his mount prepared. Then, he would ride on it, and after it had stood up straight (ready to set out), he would face Al-Qiblah while sitting (on his mount) and reciting the Talbiyah. When he had reached the boundaries of the Haram (of Makkah), he would stop recitation of the Talbiyah till he reached Dhaa Tuwaa (near Makkah) where he would pass the night till it was dawn. After offering the Far prayer, he would take a bath. Ibn ‘Umar (may Allah be pleased with him) mentioned that Allah's Messenger ﷺ had done the same..

Commentary : The Prophet ﷺ explained to his Companions all the rulings of Hajj in words and actions and ordered them to learn their rites from him so they can teach Muslims these rites.
In this hadeeth, Naafi’, the free slave of ‘’Abdullah ibn ‘Umar (may Allah be pleased with them), reports that Ibn ‘Umar(may Allah be pleased with him), whenever he would offer the Fajr prayer at Thoo al-Hulayfah, which is a town located about 10 kms away from al-Madeenah and the appointed place for entering the state of Ihraam for the people of al-Madeenah and those who travel through it, he would order that his mount be prepared and his luggage put over it. Then, after his ride stood up, he would face towards the Qiblah and recite the Talbiyah, which reads: “Labbayk-Allaahumma labbayk, labbayka laa shareeka laka labbayk, inna al-ḥamda, wal ni`matah, laka wal Mulk, laa shareeka lak,” which means: “I am here at Your service, O Allah, I am here at Your service. I am here at Your service, You have no partner, I am here at Your service. Surely the praise, and blessings are Yours, and the dominion. You have no partner.” He (may Allah be pleased with him) would continue reciting until reaching the Haram and spent the night in the valley of Tuwa (Dhee Tuwa), which is located in the higher parts of Makkah at al-Baydaa’, the house of Muhammad ibn Sayf. Then, he would perform the Fajr prayer and take a bath to get ready to enter Makkah during the daytime.
“Ibn ‘Umar (may Allah be pleased with him) mentioned that Allah's Messenger (ﷺ) had done the same.” i.e., the Prophet ﷺ spent the night in the valley of Tuwa and entered Makkah during the daytime. However, this is not obligatory since it is proven authentic that the Prophet ﷺ entered Makkah at night and assumed the state of Ihraam for ‘Umrah from al-Ji’raanah. None of that is from the rites of Hajj but it clarifies the places at which the Prophet ﷺ stayed.
It is narrated on the authority of Ibn ‘Abbaas (may Allah be pleased with him) that the Prophet ﷺ recited the Talbiyah for Hajj when he ﷺ reached al-Baydaa’ while he ﷺ was on the back of his camel. [Saheeh al-Bukhaaree and Saheeh Muslim]. Al-Baydaa’ is a place near Thoo al-Hulayfah on the road to Makkah. The reason it was called al-Baydaa’ because it was empty from any constructions and landmarks.
It is possible that the reason the Companions (may Allah be pleased with them) differed on the place from which the Prophet ﷺ raised his voice in Talbiyah is that each group reported what they witnessed i.e., the Prophet ﷺ came out from al-Madeenah with the intention of performing hajj, and when he ﷺ prayed at the mosque of Thoo al-Hulayfah, he raised his voice in Talbiyah, so those who heard him reported it. Then, he ﷺ mounted his camel and when it stood up, he ﷺ raised his voice in Talbiyah again so those who heard him reported it. This is because the people were coming in groups, so they heard him raising his voice calling the Talbiyah when his camel stood up with him on its back, and they thought that the Messenger of Allah (ﷺ) had raised his voice in the Talbiyah only when his camel stood up with him on its back. Then, when he ﷺ ascended the height of al-Baydaa', he raised his voice in the Talbiyah. Some people heard it at that moment, and they thought that he had raised his voice in the Talbiyah when he ascended the height of al-Baydaa'. Each group reported that which they witnessed and caused them to differ in opinion about the place from which he ﷺ started his Talbiyah and Ihraam. However, the truth is that he recited the Talbiyah three times.
From the benefits that we can conclude from this hadeeth is that one should take a bath before entering Makkah.
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1554
Narrated Naafi’: Whenever Ibn `Umar (may Allah be pleased with him) intended to go to Makkah, he used to oil himself with a sort of oil that had no pleasant smell. Then, he would go to the Mosque of Al-Hulayfah and offer the prayer, and then ride his mount. Once he was mounted well on his Mount and the Mount stood up straight, he would proclaim the intention of assuming Ihraam. Then, he would say that he had seen the Prophet ﷺ doing the same..

Commentary : The Prophet ﷺ explained to his Companions all the rites of Hajj in words and actions and ordered them to learn their rites from him so Muslims can learn these rites from them.
In this hadeeth, Naafi’ – the freed slave of ‘Abdullah ibn ‘Umar -reports that Ibn ‘Umar (may Allah be pleased with him) used to oil himself with an oil whose smell does not show before departing al-Madeenah to Makkah to perform Hajj. He (may Allah be pleased with him) used to do that after taking a bath and before wearing his clothes of Ihraam. The reason he opted for the non-scented smell is because he thought using scented oils is not permitted if one is about to enter the state of Ihraam i.e., he was under the assumption that wearing a fragrance is against the requirements of Ihraam. However, it is proven authentic, as in Saheeh al-Bukhaaree and Saheeh Muslim, that ‘Aaishah (may Allah be pleased with her) perfumed the Prophet ﷺ with musk before he entered his Ihraam.
After, he (may Allah be pleased with him) would pray in the Mosque of Thoo al-Hulayfah, which is a town at the distance of 10 km from al-Madeenah, and it is the appointed place (MIqaat) of Ihraam for the residents of al-Madeenah and those who travel through it. Then, he (may Allah be pleased with him) would mount his camel and once it stood up, he recited the Talbiyah aloud, which read: “Labbayk-Allaahumma labbayk, labbayka laa shareeka laka labbayk, inna al-ḥamda, wal ni`matah, laka wal Mulk, laa shareeka lak”.
Then, Ibn ‘Umar (may Allah be pleased with him) informs others that he saw the Prophet ﷺ did all that whenever he ﷺ wanted to depart al-Madeenah to Makkah to perform Hajj or ‘Umrah and whenever he ﷺ wanted to enter the Ihraam. It is narrated on the authority of Ibn ‘Abbaas (may Allah be pleased with him) that the Prophet ﷺ recited the Talbiyah for Hajj when he ﷺ reached al-Baydaa’ while he ﷺ was on the back of his camel. [Saheeh al-Bukhaaree and Saheeh Muslim]. Al-Baydaa’ is a place near Thoo al-Hulayfah on the road to Makkah. The reason it was called al-Baydaa’ is because it was empty from any constructions and landmarks.
It is possible that the reason the Companions (may Allah be pleased with them) differed on the place from which the Prophet ﷺ raised his voice in Talbiyah is that each group reported what they witnessed i.e., the Prophet ﷺ came out from al-Medeenah with the intention of performing hajj, and when he ﷺ prayed at the mosque of Thoo al-Hulayfah, he raised his voice in Talbiyah so those who heard him reported it. Then, he ﷺ mounted his camel and when it stood up, he ﷺ raised his voice in Talbiyah again so those who heard him reported it. This is because the people were coming in groups, so they heard him raising his voice calling the Talbiyah when his camel stood up with him on its back, and they thought that the Messenger of Allah ﷺ had raised his voice in the Talbiyah only when his camel stood up with him on its back. Then, when he ﷺ ascended the height of al-Baydaa', he raised his voice in the Talbiyah. Some people heard it at that moment, and they thought that he had raised his voice in the Talbiyah when he ascended the height of al-Baydaa'. Each group reported that which they witnessed and caused them to differ in opinion about the place from which he ﷺ started his Talbiyah and Ihraam. However, the truth is that he recited the Talbiyah three times.
From the benefits that can be concluded from this hadeeth is learning that it is permissible to oil oneself before entering the state of Ihraam. As for using fragrant items and perfumes, it is also allowed according to other hadeeths..

1555
Narrated Mujaahid: I was in the company of Ibn `Abbaas (may Allah be pleased with him) and the people talked about Ad-Dajjaal and said, "Ad-Dajjaal will come with the word Kaafir (disbeliever) written in between his eyes." On that, Ibn `Abbaas (may Allah be pleased with him) said, "I have not heard this from the Prophet ﷺ, but I heard him saying, 'As if I saw Moses (peace be upon him) just now entering the valley reciting the Talbyiah. ' ".

Commentary : The Talbiyah is from the rites of Hajj and reciting it aloud manifests this significant ritual and declares the Oneness of Allah, Exalted be He. When a Muslim recites it aloud, plants and inanimate objects recite it along with him.
In this hadeeth, the Taabi’ee, Mujaahid ibn Jabr reports that he was in the company of Ibn ‘Abbaas (may Allah be pleased with him) and the topic of the false Messiah, Ad-Dajjaal, was brought up. The appearance of Ad-Dajjaal is one of the major signs of the Day of Judgment as he will claim that he is God. The people who were present in this gathering mentioned that the Prophet ﷺdescribed him and said that the word Kaafir (disbeliever) will be written in between his eyes. According to the hadeeth in Saheeh Muslim, it is narrated on the authority of Hudhayfah ibn al-Yamaan (may Allah be pleased with him) that the Prophet ﷺsaid: “…and between his eyes is written "disbeliever," which every believer will read, whether he is literate or illiterate.” The correct view is that people can see it as it is written with actual letters that Allah has made one of the evident signs to expose his identity of ad-Dajjaal. However, Ibn ‘Abbaas (may Allah be pleased with him) stated that he did not hear that part about ad-Dajjaal from the Prophet ﷺ, but he heard him saying: 'As if I saw Moses (peace be upon him) just now entering the valley reciting the Talbyiah” i.e., it is as if I ﷺsee Moses right now with my own eyes descending the valley of al-Azraq, which is located between Makkah and al-Madeenah, reciting the Talbiyah.
It is recorded in Saheeh Muslim that the Prophet ﷺsaid: “He (Moses) was keeping his fingers in his ears and was reciting the Talbiyah loudly while passing through that valley.” And this valley is one mile away from Makkah.
This hadeeth shows that reciting the Talbiyah is prescribed whenever we ascend and descend, and while we are passing through a valley. It shows that reciting the Talbiyah while passing through the valley is from the Sunnah of Prophets (peace be upon them)..

1556
Narrated ‘Aaishah (may Allah be pleased with him) - the wife of the Prophet ﷺ: “We set out with the Prophet ﷺ in his farewell Hajj, and we assumed Ihraam for ‘Umrah. The Prophet ﷺ then said, "Whoever has the Hady (sacrificial animals) with him should assume Ihraam for Hajj along with `Umrah and should not exit the Ihraam till he finishes both." I was menstruating when I reached Makkah, and so I neither did the circumambulation round the Ka`bah nor the brisk walking between al-Safaa and al-Marwah. I complained about that to the Prophet ﷺ on which he replied, "Undo and comb your head hair, and assume Ihraam for Hajj (only) and leave the ‘Umrah." So, I did so. When we had performed the Hajj, the Prophet ﷺsent me with my brother `Abd al-Rahmaan bin Aboo Bakr (may Allah be pleased with him) to the Tan`eem. So, I performed the `Umrah. The Prophet ﷺ said to me, "This `Umrah is instead of your missed one." Those who had assumed Ihraam for `Umrah (Hajj-al-Tamattu’) performed circumambulation round the Ka`bah and did the brisk walking between al-Safaa and al-Marwah and then exited their Ihraam. After returning from Minaa, they performed another circumambulation round the Ka’bah. Those who had assumed Ihraam for Hajj and `Umrah together (Hajj-al-Qiran) performed only one circumambulation..

Commentary : There are three ways for performing Hajj: (1) Tamattu’: It is when the pilgrim enters the state of Ihraam with the intention to perform ‘Umrah during the months of Hajj, namely Shawwaal, Thoo al-Qa’dah, and Thoo al-Hijjah. And after completing the ‘Umrah, he exits his Ihraam and then enters the Ihraam again in the same year to perform Hajj. (2) Al-Qiraan: It is when the pilgrim enters the Ihraam with the intention to perform both ‘Umrah and Hajj together. (3) Al-Ifraad: It is when the pilgrim enters the Ihraam with the intention to perform Hajj only.
In this hadeeth, ‘Aisha (may Allah be pleased with her) talks about the farewell Hajj of the Prophet ﷺand the reason it was called the farewell Hajj is because the Prophet ﷺaddressed the people in the sermon of Hajj as if he was departing this life. The Prophet ﷺdid not live long after his Hajj, which was in the 10th year of Hijrah. ‘Aaishah (may Allah be pleased with her) reports that people set out with the Prophet ﷺand that the intention of their Ihraam was to perform ‘Umrah. The Prophet ﷺtold them: “Whoever has the Hady (sacrificial animals) with him should assume Ihraam for Hajj along with `Umrah and should not exit the Ihraam till he finishes both” i.e., he ﷺtold them to perform ‘Umrah and Hajj together with one Ihraam, because whoever has Hady with him is not allowed to exit his Ihraam until after his Hady is slaughtered. The Hady mentioned in the hadeeth refers to the sacrificial animals that are slaughtered in the Haram after completing all the rites on the Day of al-Nahr. The Hady can be camels, cows, sheep, or goats.
‘Aaishah (may Allah be pleased with her) relates that she was menstruating when she arrived in Makkah; thus, she could not perform the rites of ‘Umrah. This is because women in menses are not allowed to perform circumambulation round the Ka’bah (Tawaaf). She informed the Prophet ﷺabout her condition so he ﷺordered her to undo, wash, and comb her hair and make it in braids, and to refrain from performing the rites of ‘Umrah and do the rites of Hajj i.e., he ﷺordered her to combine ‘Umrah and Hajj in one Ihraam (i.e., Al-Qiraan). After she completed the rites of Hajj and exited its Ihraam, he ﷺsent her with her brother ‘Abd al-Rahmaan ibn Aboo Bakr (may Allah be pleased with them) to assume Ihraam from al-Tan’eem to perform an independent ‘Umrah, so she does not feel sad for missing the ‘Umrah because of her menses and to perform ‘Umrah like the rest of the wives of the Prophet ﷺ. This ‘Umrah was independent from the Hajj and she assumed Ihraam from the Tan’eem because it is outside the Haram and that which is obligatory is to assume Ihraam from outside the Haram regardless of the place.
Then, she (may Allah be pleased with him) mentioned that those who intended ‘Umrah performed the circumambulation round the Ka’bah and the brisk walking between al-Safaa and al-Marwah, then exited their Ihraam by shaving or cutting their head. Then, they performed circumambulation round the Ka’bah one more time for Hajj after they returned from Minaa. As for those who intended performing ‘Umrah and Hajj together in one Ihraam, they only performed one circumambulation because it is sufficient for the pilgrim who intends Qiraan to perform the rites of circumambulation and brisk walking between al-Safaa and al-Marwah one time, because the rites of ‘Umrah is included in the rites of Hajj.
From the benefits that we can conclude from this hadeeth is learning that it is permissible to perform Qiraan and Tamattu’ in Hajj, and that purity is required to perform circumambulation round the Ka’bah.
It teaches us that a woman should not travel alone or without having one of her Mahram in her company.
It shows that we should be gentle and kind to women and cheer them up whenever they feel upset or sad.
It shows that assuming Ihraam from Tan’eem is allowed for those who are within the Haram..

1557
Narrated Jaabir (may Allah be pleased with him): The Prophet ﷺordered ‘Alee [ibn Abee Taalib] (may Allah be pleased with him) to keep assuming his Ihraam..

Commentary : There are three ways for performing Hajj: (1) Tamattu’: It is when the pilgrim enters the state of Ihraam with the intention to perform ‘Umrah during the months of Hajj, namely Shawwaal, Thoo al-Qa’dah, and Thoo al-Hijjah. And after completing the ‘Umrah, he exits his Ihraam and then enters the Ihraam again in the same year to perform Hajj. (2) Al-Qiraan: It is when the pilgrim enters the Ihraam with the intention to perform both ‘Umrah and Hajj together. (3) Al-Ifraad: It is when the pilgrim enters the Ihraam with the intention to perform Hajj only.
In this hadeeth, Jaabir ibn ‘Abdullah (may Allah be pleased with him) reports that the Prophet ﷺordered ‘Alee (may Allah be pleased with him) to assume his Ihraam that he already entered like that of the Prophet ﷺ. He ﷺordered him not to exit his Ihraam because he brought Hady, which refers to the cows, camels, sheep, and goats that pilgrims slaughter in the Haram as sacrifice. The background of the story is that the Prophet ﷺsent ‘Alee (may Allah be pleased with him) to Yemen before the farewell Hajj, so he (may Allah be pleased with him) travelled from Yemen to Makkah to perform Hajj, bringing with him the alms and the fifth that he collected. On his way to Makkah, he (may Allah be pleased with him) entered the Ihraam with the intention of following the same Ihraam of the Prophet ﷺ. Later, the Prophet ﷺordered him to continue his Ihraam, because he ﷺbrought his hady too; thus, he used one Ihraam to perform ‘Umrah and Hajj. The Prophet ﷺordered his Companions (may Allah be pleased with them) who did not bring Hady with them to exit their Ihraam after completing the ‘Umrah. Then, on the Day of Tarwiyah, to enter a new Ihraam to perform Hajj.
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1558
Narrated Anas ibn Maalik (may Allah be pleased with him): Jabir said, "Alee bin Abee Taalib (may Allah be pleased with him) returned from Yemen. The Prophet ﷺ said to him, 'With what intention have you assumed the state of Ihraam?' `Alee said, "I have assumed Ihraam with an intention as that of the Prophet ﷺ." The Prophet ﷺ said (to him): If I have not brought a Hady, I would have exited my Ihraam.
Muhammad ibn Bakr add from Jurayj: The Prophet ﷺ said to him: The Prophet ﷺsaid to him, 'With what intention have you assumed the state of Ihraam?' `Alee said, "I have assumed Ihraam with an intention as that of the Prophet ﷺ. 'Offer a Hady and keep the state of Ihraam in which you are now.'.

Commentary : Hajj and ‘Umrah are of a great status and are so much rewarding such that the Prophet ﷺliked to demonstrate all their rites verbally and in action. He ﷺordered them to learn their rites directly from him, so they can teach them to the rest of Muslims.
In this hadeeth, Anas (may Allah be pleased with him) reports the incident when ‘Alee (may Allah be pleased with him) came to the Prophet ﷺin the farewell Hajj. He (may Allah be pleased with him) travelled from Yemen, where the Prophet ﷺsent him to collect the alms and the one fifth, and on his way to Makkah, he (may Allah be pleased with him) entered the state of Ihraam.  After, the Prophet ﷺasked him about the intention of his Ihraam. His answer was that he assumed Ihraam with an intention as that of the Prophet ﷺ. It happened that the Prophet ﷺwas one of the pilgrims who had Hady with them; thus, he entered the Ihraam with the intention to perform ‘Umrah and Hajj together. However, the Prophet ﷺcommented that if he had not brought a Hady with him, he would have exited his Ihraam and then entered Ihraam again for Hajj. This is because the pilgrim who brings Hady cannot exit his Ihraam until after the Hady is slaughtered on the Day of Sacrifice (Day of Nahr). The Hady refers to the cows, camels, sheep, and goats that pilgrims slaughter in the Haram as sacrifice.
In another version of the same narration, the Prophet ﷺsaid to ‘Alee (may Allah be pleased with him): 'Offer a Hady and keep the state of Ihraam in which you are now until you complete Hajj.
From the benefits we can conclude from this hadeeth is that it is permissible for the pilgrim to enter the state of Ihraam with a general intention and to have it specified before entering the rites.
This hadeeth shows that it is permissible to combine ‘Umrah and Hajj in one Ihraam (i.e., Tamattu’).
It shows the great love that the Companions (may Allah be pleased with them) had for the Prophet ﷺand how keen they were to follow his example..

1559
Narrated Abu Musa (may Allah be pleased with him): The Prophet (ﷺ) sent me to some people in Yemen and when I returned, I found him at Al-Bat-haa’. He ﷺasked me, "With what intention have you assumed Ihraam (i.e., for Hajj or for ‘Umrah or for both?") I replied, "I have assumed Ihraam with an intention like that of the Prophet ﷺ." He ﷺasked, "Have you a Hady with you?" I replied in the negative. He ﷺordered me to perform Tawaaf round the Ka`ba and between Al-Safaa and Al-Marwah and then to finish my Ihraam. I did so and went to a woman from my tribe who combed my hair or washed my head. Then, when `Umar (may Allah be pleased with him) came (i.e., became Caliph) he said, "If we follow Allah's Book, it orders us to complete Hajj and ‘Umrah; as Allah says: {Perform the Hajj and ‘Umrah for Allah.} (2.196). And if we follow the Sunnah of the Prophet (ﷺ), he ﷺdid not finish his Ihraam till he sacrificed his Hady.".

Commentary : There are three ways for performing Hajj: (1) Tamattu’: It is when the pilgrim enters the state of Ihraam with the intention to perform ‘Umrah during the months of Hajj, namely Shawwaal, Thoo al-Qa’dah, and Thoo al-Hijjah. And after completing the ‘Umrah, he exits his Ihraam and then enters the Ihraam again in the same year to perform Hajj. (2) Al-Qiraan: It is when the pilgrim enters the Ihraam with the intention to perform both ‘Umrah and Hajj together. (3) Al-Ifraad: It is when the pilgrim enters the Ihraam with the intention to perform Hajj only.
In this hadeeth, Aboo Musa AL-Ash’aree (may Allah be pleased with him) reports that the Prophet ﷺsent him to some people in Yemen to serve as a judge and teach them Islam. Later, he (may Allah be pleased with him) returned from Yemen and met the Prophet ﷺat al-Bat-haa’ in Makkah. This happened during the Ihraam of the Prophet ﷺfor the farewell Hajj. Al-Bat-haa’ is a place that has small pebbles and is located in the south of the Sacred Haram in front of Thawr Mountain. It was originally the valley of Makkah, and also known as al-Abtah.
Then, Abu Musa went to a woman from his tribe, which is understood to mean she was one of his mahram women, who combed his hair or washed his hair. He (may Allah be pleased with him) did not mention that he shaved or cut his hair, either because it was known for them or because it was a part of exiting his Ihraam.
This incident was mentioned to ‘Umar ibn al-Khattaab (may Allah be pleased with him) after he became the Caliph. He (may Allah be pleased with him) commented on it by saying that the Quran orders us to complete the rites of ‘Umrah and Hajj after we assume their rites. This is because he interpreted the ayah: {Perform the Hajj and ‘Umrah for Allah.} to mean that the rites of ‘Umrah and the rites of Hajj should be performed separately and relied on the fact that the Prophet ﷺdid Qiraan and he ﷺonly exited his Ihraam after slaughtering the Hady in Minaa. The apparent meaning of the words of ‘Umar (may Allah be pleased with him) is that he is against exiting the Ihraam after completing ‘Umrah and wait to perform Hajj with another Ihraam. However, Umar (may Allah be pleased with him) did not want to oppose the Quran and the Sunnah because Al-Nasaa’iee recorded that Abu Musa inquired from ‘Umar (may Allah be pleased with them) about it, whereupon 'Umar said: “I know that Allah's Messenger ﷺdid that (observed Tamattu'), but I disliked that people should lay with their wives in the shade of the Arak trees, and then go out for Hajj with their heads dripping.” i.e., ‘Umar (may Allah be pleased with him) disliked people to do Tamattu’ because it allows people to have intercourse with their wives until it is the time of Hajj.
It is proven authentic, as reported in Saheeh al-Bukhaaree, when the Prophet ﷺordered his Companions (may Allah be pleased with them) to perform Tamattu’, Jaabir ibn ‘Abdillah (may Allah be pleased with him) related that Suraaqah ibn Maalik (may Allah be pleased with him) stood up when he met the Prophet ﷺat al-‘Aqabah throwing the pebbles, and said: “O Messenger of Allah! Is this exclusive to you? The Messenger of Allah ﷺsaid: “No, this forever and forever.”
From the benefits we can conclude from this hadeeth learning that we should follow the Sunnah of the Prophet ﷺand follow his example in all his actions.
This hadeeth shows that it is permissible to perform ‘Umrah during the months of Hajj.
It shows that it is permissible to have a general intention for Ihraam and that it be specified before entering the rites.

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1560
Narrated ‘Aaishah (may Allah be pleased with her): "We set out with Allah's Messenger (ﷺ) in the months of Hajj, and (in) the nights of Hajj, and at the time and places of Hajj and in a state of Hajj. We dismounted at Sarif. The Prophet (ﷺ) then addressed his Companions (may Allah be pleased with them) and said, "Anyone who has not got a Hady and likes to do ‘Umrah instead of Hajj may do so (i.e., Hajj-al-Tamattu`) and anyone who has got a Hady should not finish the Ihraam after performing ' `Umrah. (i.e., Hajj-al-Qiraan). ‘Aaishah (may Allah be pleased with her) added, "Some of the Companions of the Prophet (ﷺ) complied while some of them did not." As for Allah's Messenger (ﷺ) and some of his Companions, they were resourceful and had the Hady with them, they could not perform ‘Umrah (alone) (but had to perform both Hajj and ‘Umrah with one Ihraam). ‘Aaishah (may Allah be pleased with her) added, "Allah's Messenger (ﷺ) came to me and saw me weeping and said, "What makes you weep, O Hantaah?" I replied, "I have heard your conversation with your Companions, and I cannot perform the ‘Umrah." He asked, "What is wrong with you?' I replied, ' I am in a state that does not allow me to offer the prayers (i.e., I have my menses).' He (ﷺ) said, ' It will not harm you for you are one of the daughters of Adam, and Allah has written for you (this state) as He has written it for them. Keep on with your intentions for Hajj and Allah may reward you that." ‘Aaishah (may Allah be pleased with her) further added, "Then we proceeded for Hajj till we reached Mina and I became clean from my menses. Then I went out from Mina and performed Tawaaf round the Ka`bah." ‘Aaishah (may Allah be pleased with her) added, "I went along with the Prophet (ﷺ) in his final departure (from Hajj) till he dismounted at Al-Muhassab, and we too, dismounted with him." He called `Abd al-Rahmaan bin Abu Bakr and said to him, 'Take your sister outside the sanctuary of Makkah and let her assume Ihraam for 'Umrah, and when you had finished `Umrah, return to this place and I will wait for you both till you both return to me.' " ' ‘Aaishah (may Allah be pleased with her) added, " So we went out of the sanctuary of Makkah and after finishing from the `Umrah and the Tawaaf, we returned to the Prophet (ﷺ) at dawn. He (ﷺ) said, 'Have you performed the `Umrah?' We replied in the affirmative. Thereupon, he (ﷺ) announced the departure amongst his Companions and the people set out for the journey, and the Prophet too left for al-Madeenah.''.

Commentary : There are three ways for performing Hajj: (1) Tamattu’: It is when the pilgrim enters the state of Ihraam with the intention to perform ‘Umrah during the months of Hajj, namely Shawwaal, Thoo al-Qa’dah, and Thoo al-Hijjah. And after completing the ‘Umrah, he exits his Ihraam and then enters the Ihraam again in the same year to perform Hajj. (2) Al-Qiraan: It is when the pilgrim enters the Ihraam with the intention to perform both ‘Umrah and Hajj together. (3) Al-Ifraad: It is when the pilgrim enters the Ihraam with the intention to perform Hajj only.
In this hadeeth, ‘Aaishah (may Allah be pleased with her) reports that she set out with the Messenger of Allah ﷺin the months and nights of Hajj i.e., she went out with him during the time of Hajj and attended the designated locations of Hajj, underwent the different conditions of pilgrimage, and refrained from all that which is not allowed during pilgrimage. They landed at Sarif, a place six miles (10 km) away from Makkah, and there the Prophet ﷺaddressed his Companions (may Allah be pleased with them) and said to them that he likes whoever does not have Hady – which are the cows, camels, sheep, and goats that pilgrims slaughter in the Haram as sacrifice to make their Ihraam for ‘Umrah only and then exit their Ihraam, and there is nothing required from them for doing so. This is because when the Companions (may Allah be pleased with her) set out with the Prophet ﷺin this journey, they entered their Ihraam with the intention of performing ‘Umrah and Hajj together. After all of them completed the rites of ‘Umrah, he ﷺordered those who did not have Hady to exit their Ihraam and enter Ihraam for Hajj on the day of Tarwiyah. As for those who had Hady, he ﷺordered them to maintain their Ihraam; thus, the rites of ‘Umrah be included in the rites of Hajj. Some of the Companions (may Allah be pleased with them) exited their Ihraam while some other Companions did not, which shows that as if the order was optional. It was said that the Prophet ﷺmade it optional for them at the beginning to absorb their shock and be kind to them by showing that they will get the reward of ‘Umrah in the months of Hajj, because at that time, they considered exiting their Ihraam before performing Hajj a serious heinous act, but then he ﷺemphasised his order and made it obligatory upon them, as he ﷺdisliked their reluctance to follow the order. However, after he ﷺmade it obligatory, all of them accepted it and complied except those who had Hady. The Messenger of Allah ﷺand some of his Companions were resourceful and had Hady; thus, they did not exit their Ihraam after completing the ‘Umrah.
Afterwards, the Prophet ﷺfound ‘Aaishah (may Allah be pleased with her) crying so he ﷺinquired as to what was wrong and addressed her with the name Hantaah, which was said that a person does not know the evil and plots of people! It is possible that it is used as a form of calling to say Hey you! She explained that she heard his instruction to his Companions – that those who do not have Hady to exit their Ihraam after they have completed the ‘Umrah - and then informed him that she cannot perform the rites of ‘Umrah i.e., the Tawaaf and brisk walking between al-Safaa and al-Marwah because she got her period, although her Ihraam was to do Qiraan (Hajj and ‘Umrah together). However, out of her decorum. Thereupon, the Prophet ﷺattempted to make it easier on her and cheer her up so he ﷺinformed her that her menses will not harm her, because it is a thing which Allah has ordained for the daughters of Adam, and that this happens to all women. Then, he ﷺtold her to continue her Hajj with the hope that Allah will allow her to perform it and complete it.
‘Aaishah (may Allah be pleased with her) assumed her Hajj and after she arrived at Mina, she became clean from her menses, which was on the 10th of Thoo al-Hijjah, on the Day of Nahr. Mina is a valley surrounded by mountains and is located about 6 km to the south of Makkah, between Makkah and the mountain of ‘Arafah. There, some of the rites of Hajj are performed like the rite of throwing the pebbles. After she became clean, she left Mina and performed Tawaaf round the Ka’bah. Then, she joined the Prophet ﷺand the cohort who departed Minaa on the 13th of Thoo al-Hijjah as others departed it on the 12th of Thoo al-Hijjah. After, she went down with the Prophet ﷺto a place called al-Muhassab, which is a spacious land between Makkah and Minaa. The name of the place is derived from the Arabic word al-Hasbaa’ (pebbles) because pebbles gather there from the water stream.
The Prophet ﷺorderd ‘Abd al-Rahmaan ibn Abi Bakr al-Siddeeq (may Allah be pleased with him) to take his sister, ‘Aaishah (may Allah be pleased with her) and leave the Haram and go to the Tan’eem so she can enter her Ihraam for ‘Umrah in lieu of the ‘Umrah she missed because of her menses. Then, he ﷺordered them to return to al-Muhassab after completing the ‘Umrah where he ﷺwill wait for them. She (may Allah be pleased with her) followed the instructions of the Prophet ﷺand went to the Tan’eem, which is a place located 7 km from the Haram of Makkah and the place from which the people of Makkah enter Ihraam. After she entered her Ihraam for ‘Umrah and completed the final tawaaf, she headed to where the Prophet ﷺwas waiting for her. She arrived about fajr time. After he ﷺlearned that she completed her ‘Umrah, he ﷺinformed his Companions that it is the time to depart, so all the people joined them and on their way to al-Madeenah, he ﷺpassed by the Ka’bah and performed the farewell Tawaaf before Fajr time, as reported in the hadeeth in Saheeh Muslim.
This hadeeth shows the mercy of the Prophet ﷺtowards his wife and his attempts to cheer her up and pleases her when she was sad.
It shows that the last rite that pilgrims need to do is to perform the farewell Tawaaf and then leave to their homeland.
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1561
Narrated ‘Aaishah (may Allah be pleased with her): 'We went out with the Prophet (ﷺ) with the intention of performing Hajj only and when we reached Makkah, we performed Tawaaf round the Ka`bah and then the Prophet (ﷺ) ordered those who had not driven the Hady along with them to finish their Ihraam.  Thereupon, the people who had not driven the Hady along with them finished their Ihraam. The Prophet's wives, too, had not driven the Hady with them, so they too, finished their Ihraam." `Aaishah (may Allah be pleased with her) added, "I got my menses and could not perform Tawaaf round the Ka`bah." So, when it was the night of Hasbah, I said, 'O Allah's Messenger (ﷺ)! Everyone is returning after performing Hajj and `Umrah, but I am returning after performing Hajj only.' He (ﷺ) said, 'Did not you perform Tawaaf round the Ka`bah the night we reached Makkah?' I replied in the negative. He (ﷺ) said, 'Go with your brother to Tan`eem and assume the Ihraam for `Umrah, (and after performing it) come back to such and such a place.' On that Safiyyah (may Allah be pleased with her) said, 'I feel that I will detain you all.' The Prophet (ﷺ) said, 'O 'Aqra Halqa! Did not you perform Tawaaf round the Ka`bah on the Day of Sacrifice? (i.e., Tawaaf-al-ifaadah) Safiyyah (may Allah be pleased with her) replied in the affirmative. He said, (to Safiyyah). 'There is no harm for you to proceed on with us.' " `Aaishah (may Allah be pleased with her) added, "(after returning from `Umrah), the Prophet (ﷺ) met me while he was ascending (from Makkah) and I was descending to it, or I was ascending, and he was descending.".

Commentary : There are three ways for performing Hajj: (1) Tamattu’: It is when the pilgrim enters the state of Ihraam with the intention to perform ‘Umrah during the months of Hajj, namely Shawwaal, Thoo al-Qa’dah, and Thoo al-Hijjah. And after completing the ‘Umrah, he exits his Ihraam and then enters the Ihraam again in the same year to perform Hajj. (2) Al-Qiraan: It is when the pilgrim enters the Ihraam with the intention to perform both ‘Umrah and Hajj together. (3) Al-Ifraad: It is when the pilgrim enters the Ihraam with the intention to perform Hajj only.
In this hadeeth, ‘Aaishah (may Allah be pleased with her), the Mother of the Believers, reports that she set out with the Prophet ﷺin his farewell hajj, which occurred in the 10th year of Hijrah. They departed al-Madeenah with the intention to perform Hajj; thus, when they arrived at Makkah, they performed the arrival Tawaaf without her because she had her period when they entered Makkah. The Prophet ﷺordered those who did not have Hady to exit their Ihraam after performing ‘Umarh, which is done by performing Tawaaf then perform the brisk walking between al-Safaa and al-Marwah, and finally to cut [or shave] the hair. This is how pilgrims break their ‘Umrah from Hajj, and it happened that the wives of the Prophet ﷺdid not have Hady thus they exited their Ihraam after completing the rites of ‘Umrah.
The Hady mentioned in the hadeeth refers to the cows, camels, sheep, and goats that pilgrims slaughter in the Haram as sacrifice.
‘Aaishah (may Allah be pleased with her) reports that she menstruated thus could not perform the Tawaaf of ‘Umrah. As for the Tawaaf of Hajj, she mentioned according to another narration in Saheeh al-Bukhaaree, that she was in her Ihraam for Hajj and when she arrived at Mina on the 10th day of Thoo al-Hijjah, which is the Day of Sacrifice, she became clean then she left Mina and performed Tawaaf al-Ifaadah then she left with the Prophet ﷺin the group who leave Mina on the 13th of Thoo al-Hijjah.
When it was the night of Hasbah, which is the night that they spent at al-Muhassab i.e., a spacious land between Makkah and Mina. The name of the place is derived from the Arabic word al-Hasbaa’ (pebbles) because pebbles gather there from the water stream. This was when the Prophet ﷺleft preparing to travel back to al-Madeenah. There, she (may Allah be pleased with her) said to the Prophet ﷺ: “Everyone is returning after performing Hajj and `Umrah, but I am returning after performing Hajj only,” because she was keen on doing as many good deeds and acts of worship as possible just like the other Mother of the Believers and Companions (may Allah be pleased with them). She wanted to perform ‘Umrah like everyone else. The Prophet ﷺordered her to go with her brother ‘Abd al-Rahmaan (may Allah be pleased with him) to the Tan’eem and enter Ihraam for ‘Umrah from there. He ﷺdid that to please her and make her happy and then appointed al-Muhassab, where he ﷺwas spending the night, the place of meeting after she completes her ‘Umrah.
‘Aaishah (may Allah be pleased with her) then relates that Safiyyah bint Huyyay (may Allah be pleased with her) thought that she will delay the people because she menstruated and could not perform the farewell Tawaaf. She menstruated on the night of Sacrifice and thought that everyone will have to wait for her until she be clean and perform it. The Prophet ﷺremarked: “Aqra Halqa” which is an expression that was customary among the Arabs who would utter it out of habit without intending its meaning, which is an invocation against the person. However, the Prophet ﷺasked her if she performed the tawaaf al-Ifaadah and she confirmed that she completed it. Thereupon, he ﷺinformed him that it was not a problem, and that she does not have to do it because menstruating women are not obliged to do it.
Then, ‘Aaishah (may Allah be pleased with her) mentions that she met the Prophet ﷺat al-Muhassab, which is the starting point from which people depart to outside Makkah. She mentioned that she met him ﷺwhile he was ascending (from Makkah) and she was descending to it, or she was ascending, and he ﷺwas descending.
This hadeeth shows that it is permissible to perform ‘Umrah in the months of Hajj and exit Ihraam.
It shows the kind treatment and compassion of the Prophet ﷺfor women..

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Gaber said, "A man came to the Prophet ﷺ and said, 'O Messenger of Allah, what are the two things quite unavoidable?' He replied, 'He who dies without associating anything with Allah will enter Paradise and he who dies associating anything with Allah will enter Hell.'".

Commentary : The Prophet's companions used to ask him about matters of religion. They were the most afraid people of Allah although they hoped for his mercy. In this hadith, Jaber ibn Abdullah narrated that a man came and asked the Prophet ﷺ about a desirable attribute that definitely leads us to enter Paradise and an evil attribute that definitely leads us to enter Hell. The Prophet ﷺ said that dying while believing in Allah is the first attribute. In this case, even if one committed sins, Allah would either forgive him without reckoning or hold him accountable for his sins then he would enter Paradise. In Bukhari and Muslim, Abu Dharr narrated that the Prophet ﷺ said, "If anyone says, 'There is no god but Allah' then dies, he will enter paradise.' I asked, 'Even if he committed fornication or stealing?' The Prophet ﷺ replied, 'Even if he committed fornication or stealing.' I repeated, 'Even if he committed fornication or stealing?' The Prophet ﷺ replied, 'Even if he committed fornication or stealing' thrice. Then the Prophet ﷺ answered in the fourth time, 'Even if he committed fornication or stealing in spite of Abu Dharr’s will.'" By the way, this reward does not include the hypocrites. On the other hand, the Prophet showed that dying while associating partners with Allah is the second attribute, for it is a major polytheism. As a result, Hell will be his eternal abode. Polytheism is to associate others with Allah's divinity or worship. Finally, this hadith includes the following benefits: (1) It shows the virtue of believing and worshipping Allah alone and (2) It warns against polytheism and clarifies its terrible danger..

97
Safwan ibn Muhriz narrated that Jundab ibn Abdullah Al-Bajaly sent a message to 'As'as ibn Salama during the stormy days of Ibn Az-Zubair saying, "Gather some men from your family so I can talk to them." 'As'as sent a messenger to them. When they assembled, Jundab came wearing a yellow hooded cloak and said, "Complete the talks you had." When they fell into conversation then it was his turn to speak, he took the hood off his head and said, "I came to you to narrate a hadith of your Prophet ﷺ. He sent a squad of the Muslims to a tribe of the polytheists. When they confronted one another, there was a man among the army of polytheists whenever he intended to kill a man from among the Muslims, he killed him. There was a man among the Muslims who looked forward to (an opportunity of) his (the polytheist's) inattention. We talked that he was Osama ibn Zaid. When he raised his sword (to kill the polytheist), he uttered, “There is no god but Allah,” but he (Osama) killed him. When the messenger of the glad tidings came to the Prophet ﷺ, he asked him (about the events of the battle) so he informed him about that. He also told him about the man (Osama) and what he had done. The Prophet ﷺ called and asked the man, “Why did you kill him?” He (Osama) answered, “O Messenger of Allah ﷺ, he forcibly struck the Muslims and killed such and such.” He named some of them and added, “I attacked him, but when he saw the sword, he said, ‘There is no god but Allah.’” The Messenger of Allah ﷺ said, “Did you kill him?” Osama said, “Yes.” The Prophet ﷺ added, “What would you do with ‘There is no god but Allah’ when it came on the Day of Judgment?” Osama said, “O Messenger of Allah ﷺ, seek forgiveness for me (from Allah).” The Prophet ﷺ answered, “What would you do with ‘There is no god but Allah’ when it came on the Day of Judgment?” He still repeated to him, “What would you do with ‘There is no god but Allah’ when it came on the Day of Judgment?”.

Commentary : Islam is keen to protect people's lives and blood and prevent them from attacking one another, so the testimony of monotheism means embracing Islam and preserving one’s blood, property, and honor. In this hadith, Safwan ibn Muhriz narrated that the Prophet’s companion Jundab ibn Abdullah Al-Bajaly sent a message to ‘As’as ibn Salama during the stormy days of Ibn Az-Zubair who fought the Umayyad caliph in 64th AH. Safwan asked ‘As‘as to gather some of his tribe. When they came, they started talking to each other until Jundab entered. Upon entering, he said to them, “Complete the talks you had.” They talked one by one. It was said that he guided them to speak lest they felt lonely or shameful about his presence. When it was his turn to speak, he took the hood off his head and said, “I came to you to narrate a hadith of your Prophet ﷺ.” He told them that the Prophet ﷺ sent a squad to a polytheist tribe called “Al-Huraqah” as Osama in Zaid narrated in the Two Sahihs. When the two armies confronted one another, there was a skilful polytheist that he killed any Muslim he was fighting. As a result, the companions mentioned that Osama ibn Zaid was waiting for the polytheist's inattention. When Osama surrounded and raised the sword before the polytheist, the latter declared the testimony of monotheism, but Osama killed him, thinking he said that out of fear. One of the Muslims informed the Prophet ﷺ about the Muslims’ victory and Osama’s behavior. The Prophet ﷺ called and asked Osama about the reason of his killing that man. Osama confirmed that the polytheist strongly fought Muslims and killed some of them. He mentioned some companions the polytheists killed. Once Osama raised his sword before him, the polytheist was certain of being killed, so he declared the testimony of monotheism to protect himself. Osama said in another narration of Imam Muslim, “He only said it out of fear of the weapon,” but the Prophet ﷺ said to him, “Did you split his heart to know whether he said it or not?” The Prophet ﷺ refused killing him after uttering the testimony of monotheism and repeated scolding Osama, “What would you do with ‘There is no god but Allah’ when it came on the Day of Judgment?” He meant who would intercede and defend you when facing the word of monotheism on that day or how you killed him after his being protected by Islam. Osama asked the Prophet ﷺ to ask Allah’s forgiveness for him, but he did nothing more than saying, “What would you do with ‘There is no god but Allah’ when it came on the Day of Judgment?” Although it was well known that Osama was one of the most beloved ones to the Prophet ﷺ, but he refused to ask Allah’s forgiveness for him. He may have done so out of scolding him and intimidating others. In Bukhari’s narration, Osama said, “The Prophet ﷺ kept on repeating so till I wished I had not been a Muslim before that day,” for Islam erased all sins committed before one’s embracing it. Osama looked down upon all righteous deeds he did before in comparison to this deed due to the Prophet’s strong refusal. Finally, this hadith contains the following benefits: (1) The role of leaders, scholars, and celebrities that they try their best to guide, preach, and comfort people during stormy times, (2) A Muslim deals with people based on their apparent behaviors while entrusting their hidden matters to Allah, (3) People of monotheism’s blood is sacred, (4) The legitimacy of blaming, rebuking, and exaggerating in preaching about important matters, and (5) The leader scolds the wrongdoer, regardless of his position..

102
Abu Huraira narrated that the Messenger of Allah ﷺ once passed by a pile of food. When he put his hand into it, his fingers felt some dampness so he asked, “What is this, O owner of the food?" He answered, “It was the rain, O Messenger of Allah.” He said, “Why did you not put it on the top so that people can see it? He who deceives is not from us.".

Commentary : Honesty is one of the supreme morals that transactions require to avoid disputes in societies. On the contrary, cheating and deception lead to hatred and quarrels among people. This hadith clarifies that cheating is not from Islam and the cheater is in great danger. Abu Huraira narrated that the Prophet ﷺ passed by a man who is selling a pile of food such as wheat or barley. When he entered his hand into it, he felt some dampness underneath. In the narration of Abu Dawud, Abu Huraira reported, "The Messenger of Allah ﷺ passed a man who was selling food. He asked him, 'What are you selling?' He informed him. It was revealed to him, 'Put your hand into it.' Thus, he put his hand into it and felt that it was damp." When the Prophet asked, "What is this, O owner of the food?" The merchant answered that it was due to the rain. This meant that he put the dry and clean food on the top while putting the wet and bad one at the bottom. The Prophet ﷺ accepted his excuse, alerted him to do the right act and said, “Why did you not put it on the top so that people can see it?" Thus, they could easily know the case of the food, especially they used to sell piles without examining them. The Prophet considered this act as deceitful and said, "He who deceives is not from us." He means he is away from the Prophet's method and teachings. This is a severe rebuke and threat from the Prophet ﷺ to those persisting in deception. Finally, this hadith contains the following benefits: (1) It prohibits deception in all matters, especially in transactions, (2) It stresses the necessity of clarifying products' defects to buyers, (3) It confirms that a ruler has to check people's cases and advise those needing it, and (4) It shows how the Islamic law is keen to keep Muslims away from anything that may harm them..

106
Abu Dharr narrated that the Prophet ﷺ said, “There are three (types) with whom Allah will not speak on the Day of Resurrection: The bestower who does not give anything to anyone but he reminds him of it, the one who sells his product by taking a false oath, and the one who lets down his lower garment (below his ankles).” In another narration, “There are three (types) that Allah will neither speak, look, nor purify them and they will have a painful torment.”.

Commentary : The Prophet ﷺ used to warn his companions against inferior qualities and unacceptable deeds. He was very keen to guide them to all that making them closer to Paradise. In this hadith, he told us about three types of people to whom Allah would not pleasingly speak on the Day of Resurrection to belittle and punish them. In another narration, he said that Allah would not look at them. This means He would neither mercifully look at them nor purify them from their sins and vileness. Above all, they would get a severe punishment. They are as follows: (1) The one who used to proudly remind the poor of the gifts he sent them whether in words or acts. He used to remind them of favors they owed him. Undoubtedly, all of these prohibited acts negate the charity he provided. These forbidden acts include arrogance, enslaving and humiliating the poor, and breaking their hearts. On the contrary, the spender should belong these favors to Allah, the real Giver, and be sure that He will grant him multiple rewards for what he provided. Thus, how does he harm or even remind the needy about his gifts?!, (2) The one who used to deceive and falsely swear to promote his goods. He committed four sins: (a) False swearing, deceiving Muslims, unlawfully taking people's properties, and belittling Allah's rights. Allah said, "Indeed, those who exchange the covenant of Allah and their [own] oaths for a small price will have no share in the Hereafter, and Allah will not speak to them or look at them on the Day of Resurrection, nor will He purify them; and they will have a painful punishment." (Aal-Imran: 77), (3) The one who used to lengthen and arrogantly trail his clothes on the ground. In the narration of the two Sahihs, Abu Hurairah narrated that the Prophet ﷺ said, “On the Day of Resurrection, Allah will not look at him who trails his lower garment out of pride." It was said that the Prophet ﷺ combined these three types because all of them exalt themselves while despising and belittling people out of pride and arrogance. As a result, Allah would despise and ignore them. His mentioning these three types does not mean exclusiveness, for he mentioned some other types that will get that punishment such as the adulterous old man, the lying king, and the arrogant poor, as Abu Hurairah narrated in Sahih Muslim. Finally, this hadith contains the following benefits: (1) It warns us against reminding the poor of favors, falsely swearing, and trailing clothes. They all will get a severe punishment, (2) It proves Allah's attributes of speech and sight in the manner befitting Him, without any similarity to human attributes. If He neither spoke nor looked at the three mentioned types, whom he would speak and look at..

107
Abu Huraira narrated, "The Messenger of Allah ﷺ said, 'There are three (types) with whom Allah will neither speak on the Day of Resurrection nor purify them - Other narration added, '... nor look at them...' - and they will have a painful torment: Aged adulterer, lying king, and arrogant destitute one.".

Commentary : The Prophet ﷺ used to warn his companions against inferior qualities and unacceptable deeds. He was very keen to guide them to all that making them closer to Paradise. In this hadith, he told us about three types of people to whom Allah would not pleasingly speak on the Day of Resurrection to belittle and punish them. He also would neither mercifully look at them nor purify them from their sins and vileness. Above all, they would get a severe punishment. They are as follows: (1) An old man who has committed adultery even though his maturity, reason, lack of lust, and absence of justification, the issues which prevent him from doing so, unlike the young man of strong lust and relative control of himself. The same applies to an old woman if she commits adultery. Generally, adultery is a great sin but it becomes greater if committed by the old ones, (2) A king who used to deceive and lie to his people for his personal benefits. This applies to everyone who is in charge of Muslim affairs. In the narration of An-Nasa'i, the Prophet ﷺ said, "And the unjust leader.", Lying is one of the hypocrites' attributes and generally forbidden for all people but it becomes greater if committed by a king because his word is supreme among people so he does not need to lie to them. He has to be frank and truthful when promising them, (3) A person who is used to be arrogant in spite of his poverty and disability to provide for his sons. He is supposed to be modest with Allah and people and avoid arrogance, for there is no reason making him behave like that. The hadith may refer to a poor who is unable to provide for his sons but he refuses to work or take charity out of arrogance. Thus, he is sinful for preventing food or clothes from reaching his sons. Generally, arrogance is a great sin but it becomes greater if committed by a poor one. This is why you find people surprised when seeing a rich modest person, for lots of rich people are arrogant. These three types of people are addressed by this punishment because of their weak reasons for committing the mentioned sins. They committed them out of arrogance more than needing them. The Prophet’s mentioning these three types does not mean exclusiveness, for he mentioned some other types that will get that punishment such as the one who used to lengthen and trail his clothes, the one who used to swear to promote his goods, and the one who used to remind the poor of his gifts, as narrated by Abu Dharr in Sahih Muslim. Finally, this hadith contains the following benefits: (1) It proves Allah's attributes of speech and sight in the manner befitting Him, without any similarity to human attributes. If He neither spoke nor looked at the three mentioned types, whom he would speak and look at and, (2) It warns us against adultery, lying, and arrogance..

110
Thabet ibn Ad-Dahhak narrated that the Prophet ﷺ said, “A person is not obliged to fulfil a vow about something he does not possess. Cursing a believer is like murdering him. Whoever kills himself with something in this world will be punished with it on the day of resurrection. Whoever makes a false claim to gain much thereby Allah will give him less instead of more. Whoever falsely swears an oath which he is asked to take.”.

Commentary : Allah granted his Prophet ﷺ the most comprehensive words so he used to preach and teach people with the fewest words that carried many meanings to hearts. In this hadith, he clarifies that a person is not obliged to fulfill a vow about something he does not possess such as his saying, “If Allah cured my son, I would slaughter my neighbor’s cow.” A vow is to commit oneself to carry out a mandatory matter. The Prophet ﷺ adds, “Cursing a believer is like murdering him.” Cursing is to ask Allah to expel someone from His mercy while murdering him is to expel him from life. This is one of the greatest Prophetic warnings against cursing Muslims. The Prophet ﷺ adds that whoever kills himself by using something sharp, drinking something poisonous, or falling from a mountain, Allah will punish him in the same way he kills himself in the hereafter. Thus, the punishment will be of the same type as the crime. The Prophet ﷺ adds that if a person makes a false claim, regarding linage or rights, to obtain money or benefits, Allah will give him less instead of more. As a result, if he falsely claims to obtain lots of money, Allah will contrarily decrease his money. Instead of gaining more benefits, he will gain less bliss. The last sin the Prophet ﷺ adds is to falsely swear an oath before a judge or ruler to falsely take others’ rights or benefits. He mentions the punishment in another hadith narrated by Ibn Masoud in the Two Sahihs that the Prophet ﷺ said, “If anyone falsely swears an oath which he is asked to take (by a judge or so) to usurp a Muslim’s property, he will meet Allah Who will be angry with him.” Allah confirms this meaning in his saying, “Verily, those who purchase a small gain at the cost of Allah’s Covenant and their oaths, they shall have no portion in the Hereafter (Paradise). Neither will Allah speak to them, nor look at them on the Day of Resurrection, nor will He purify them, and they shall have a painful torment.” (Aal Imran: 77) They replace Allah’s covenant and sacred oaths with their temporary worldly whims of money, benefits, etc. Allah describes the price as low out of demeaning it, for they betray Allah’s covenant and dare to falsely swear by his name. Their gain is little whatever its amounts in comparison to Allah’s pleasing and fulfilling His covenants. Finally, this hadith contains the following benefits: (1) It is forbidden to take vows except for what one owns, and (2) It is forbidden to falsely swear by Allah..

114
Omar ibn Al-Khattab reported, “On the day (of the battle) of Khaibar, some Companions of the Prophet ﷺ came and said, ‘So-and-so is a martyr and so-and-so is a martyr.’ Until they came to a man and said, ‘So-and-so is a martyr.’ The Prophet ﷺ said, ‘No. I have seen him in Hell for a mantle - or cloak - which he has stolen.’ Then he said, ‘O Ibn Al-Khattab, go and announce among people that none will enter Paradise but believers.’ I went out and announced that none will enter Paradise but believers.”.

Commentary : The true belief in Allah and what it requires is a reason for entering Paradise. A heart’s belief is followed by a clear obedience in one's behavior and acts. In this hadith, Omar ibn Al-Khattab narrated a situation after Khaybar battle that occurred between Muslims and Jews in the 7th year AH. It was a village inhabited by Jews about 153 Km north of Medina. After the battle, some of the Prophet's Companions were counting this battle's martyrs until they mentioned a man and said, "So-and-so is a martyr." The Prophet ﷺ commented, "No. I have seen him in Hell for a mantle - or cloak - which he has stolen." A cloak is a black square garment. He took it from the spoils without the Prophet's knowledge and consent. He did not give it to the Prophet within the spoils to be divided later. The Prophet ﷺ commanded Omar to go and announce among people that none will enter Paradise but believers. None will initially enter it except those believing in Allah outwardly and inwardly. It was a stern warning to those violating Allah's and the Prophet's commands, for a believer may be punished in Hell for his sins. Afterward, Allah may save him if he wills. In Sahih Muslim, Abu Hurairah narrated that the Prophet ﷺ said, "He is not a believer who defrauds and steals (from the spoils)." Both the Quran and Sunnah clearly mentioned that it is the one who steals war spoils before they are divided. He will come on the Day of Resurrection with the thing he gained. Allah said, "And whoever betrays, [taking unlawfully], will come with what he took on the Day of Resurrection." (Aal-Imran: 161) This hadith contains the following benefits: (1) It is permissible to praise the dead and mention their virtues, (2) It warns against stealing spoils or public funds, (3) It confirms that stealing spoils contradicts faith, for this person commits a hidden sin while openly betraying Allah only. If he had been a true believer, he would not have hidden from people while openly committing it before Allah, and (4) The quality of faith may be removed due to evil acts..

116
Jaber ibn Abdullah narrated that At-Tufail ibn Amr Ad-Dousy came to the Prophet ﷺ and said, “O Messenger of Allah ﷺ, do you need a strong fort and protection?” There was a fort that belonged to the tribe of Daos during the pre-Islamic period. The Prophet ﷺ declined that, for it was the role that Allah reserved for the Ansar. When the Prophet ﷺ immigrated to Medina, At-Tufail immigrated along with a man from his tribe. Medina’s climate did not suit them so his friend fell sick. He could not be patient so he took his arrowheads and cut his knuckles. His hands were bleeding till he died. At-Tufail saw him in a dream in a good state while wrapping his hands. He asked him, “What did your God do with you?” He replied, “He forgave me owing to my immigration to His Prophet ﷺ.” He asked, “What do I see you wrapping your hands?” He replied, “I was told, ‘We would not fix anything of yours which you damaged.’” At-Tufail related that to Allah’s Messenger ﷺ who said, “O Allah, for his hands grant forgiveness.”.

Commentary : The Prophet ﷺ called people for Islam amid an environment full of disbelief and polytheism, which made embracing Islam and immigration to Medina difficult decisions. Immigration to Medina meant leaving one’s homeland, property, and family, a decision that led to a great reward. This hadith relates some aspects of At-Tufail ibn Amr Ad-Dousy’s life, one of the Prophet’s companions. He was one of his people’s notables. Upon embracing Islam, he traveled from Yemen, his homeland, to Mecca to offer to the Prophet ﷺ, before the Prophet's immigration to Medina, to immigrate to Dous tribe in Yemen to live in its strong fort which belonged to them in the pre-Islamic period. The Prophet ﷺ declined, for it was the role that Allah reserved for the Ansar to honor them with the Prophet’s immigration to them. Allah did not open the Prophet’s heart to immigrate to a place other than Medina or allow him to do so. Years later, At-Tufail immigrated in the seventh year with Abu Hurairah or in the eighth year with a man from his tribe to Medina and settled in it. They hated Medina’s climate which did not suit their bodies. As a result, At-Tufail’s friend fell sick and was so disturbed and impatient that he took his arrowheads and cut his knuckles. His hands were bleeding till he died. At-Tufail saw him in a dream in a good state while wrapping his hands. He asked him about Allah’s act with him. He confirmed that Allah had honored and forgiven him due to his immigration to the Prophet ﷺ, which refers to Allah’s great reward for immigration to the Prophet ﷺ. To answer At-Tufail’s question about the reason for covering his hands, the man replied that he was told that Allah would not fix his hands that he cut out of impatience. When At-Tufail related that to the Prophet ﷺ, the Prophet ﷺ asked Allah to also include his hands within His forgiveness and mercy. Finally, this hadith contains the following benefits: (1) It shows Allah’s great reward for immigration to His Prophet ﷺ, (2) It clarifies that Allah forgives whomever He wills among the believers, (3) It indicates the Prophet’s perfect compassion towards the believers, for he asked Allah to forgive the man’s sin he committed by his hands, (4) It confirms At-Tufail’s great virtue of his concern for the Prophet’s safety and his desire to be honored with protecting him in his homeland, (5) It confirms Ansar’s merit and prestige, (6) Muslims cannot consider the one who kills himself a disbeliever unless he believes that this act is permissible, and (7) It proves the punishment of some sinners..

117
Abu Huraira narrated, "The Messenger of Allah ﷺ said, 'Verily, Allah will make wind more delicate than silk blowing from Yemen. It will spare none who has faith equal to the weight of grain (in another narration " ... the weight of a dust particle ...") but cause him to die.".

Commentary : Allah is merciful to his servants in all their circumstances. For example, He will take believers' souls near before the coming of the Last Day when disbelief increases. In this hadith, the Prophet ﷺ confirmed that Allah, near the Last Day, would blow a wind from Yemen which would be more delicate than silk out of kindness and honor for the believers. It would spare none who has faith equal to the weight of grain (in another narration "a dust particle") but causes him to die. Their souls would easily come out with their gentle breeze. They would be saved from this life of distress and mixing evil people to satisfyingly live in Paradise under Allah's pleasure away from those evil ones. At that time, the Last Day would begin. In another hadith in Sahih Muslim, Anas ibn Malek narrated that the Prophet ﷺ said, "The Hour (Resurrection) will not occur until 'Allah, Allah' is not said on earth." It is a metaphor for the fact that it will come upon people who neither worship, supplicate, nor even mention Allah's name. This hadith does not contradict the hadith in the two Sahihs in which the Prophet said, "‘A section of my nation will not cease fighting for the truth and will prevail till the Day of Resurrection," for the former hadith means that they will continue to adhere to the truth until this delicate wind causes them to die near the Day of Resurrection. Finally, this hadith contains the following benefits: (1) It proves the Prophet's prophethood, (2) It clarifies that dying the righteous ones is one of the signs of the Hour, (3) It confirms that the Hour will only come upon the worst people, and (4) It explains that faith increases and decreases..

118
Abu Huraira narrated, “The Messenger of Allah ﷺ said, ‘Be prompt in doing righteous deeds before (you are overtaken by) turbulence which would be like a portion of the dark night. A man would be a believer in the morning then turn to be a disbeliever in the evening or a believer in the evening then a disbeliever in the morning, in which he would sell his faith for worldly goods.’”.

Commentary : The Prophet ﷺ was keen on his nation, so he used to advise and guide it to righteous deeds. He also used to warn it against negligence and delaying today’s obedience till tomorrow, for one does not know what tomorrow will bring. In this hadith, he commanded his followers to hasten to do good deeds before the escalated trials of the last worldly life, which may make them busy with them or distract them from the virtuous deeds. The trials he talked about are those mixing truthfulness with falsehood so one cannot distinguish between them. These trials will be like undistinguished portions of the dark night. This is a metaphor for its severity, harm, and comprehensiveness of all those witnessing them. As a result, a man would be a believer in the morning then turn to be a disbeliever in the evening or a believer in the evening then a disbeliever in the morning. These trials may deprive him of the attribute of faith to the extent that he may turn and change his belief in the same day for pleasures with poor price. These worldly enjoyments will disappear one day whether we leave them or they leave us. Undoubtedly, promptness in doing righteous deeds protects from trials. As a result, the believers should beware and be prompt to do them before it is too late. Finally, this hadith contains the following benefits: (1) It is a sign of the Prophet's prophethood, (2) It encourages us to hasten to the virtuous deeds before we are diverted by trials, (3) It warns against trials and temptations, (4) It urges us to not be deceived by our righteous deeds and instead keep fearing Allah, for the rewards of deeds are decided by their ending, and (5) It confirms the importance of sticking to the religion and being cautious when enjoying the worldly pleasures..

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Ibn Shemasa Al-Mary narrated, “We visited Amr ibn Al-'As when he was on his deathbed. He turned his face towards the wall while weeping for a long time. His son said to him twice, ‘O father, did not the Prophet ﷺ give you glad tidings of such and such?’ Amr turned his face to him and said, ‘The best thing we have (for hereafter) is the testimony of ‘There is no true god but Allah and that Muhammad ﷺ is the Messenger of Allah.’ I have passed through three phases (during my life). I remember that I hated none more than the Prophet ﷺ and I did not have any other desire stronger than that of killing him. Had I died in that state, I would have definitely been one of Hell’s dwellers. When Allah instilled loving for Islam in my heart, I went to the Prophet ﷺ and said, ‘Extend your right hand, so that I pledge allegiance to you.’ He ﷺ stretched out his right hand, but I withdrew mine. He ﷺ said, ‘What is the matter, Amr?’ I said, ‘I wanted to lay down some conditions.’ He ﷺ asked, ‘What conditions do you want to set out?’ I replied, ‘To be granted forgiveness.’ He ﷺ said, ‘Did you not know that (embracing) Islam wipe out what (misdeeds) was before it, emigration wipe out what (misdeeds) was before it, and pilgrimage wipe out what (misdeeds) was before it?’ None was dearer to me than the Prophet ﷺ and none was more respectable than him in my eyes. I could not catch a full glimpse at his face due to my utmost respect. If I was asked to describe him, I would not be able to do so, for I could not catch a full glimpse at his face. Had I died in that state, I would have hoped to be one of Paradise’s dwellers. Thereafter, I was made responsible for many things which I did not know what it held in store for me. When I die, do not let a mourner or a fire accompany my bier. When you bury me, throw the earth gently over me and stand over my grave for the space of slaughtering and distributing a camel’s meat so that I enjoy your intimacy while answering my God’s Messengers.’”.

Commentary : The true believer combines fearing Allah’s punishment by avoiding prohibitions with hoping for His mercy by performing righteous acts. The Prophet’s Companions showed the best examples of this behavior. In this hadith, Abderrahman ibn Shemasa Al-Mahry narrated that they visited Amr ibn Al-‘As when he was on his deathbed. He was weeping for a long time out of fearing Allah and remembering the Day of Resurrection despite his honor of companying the Prophet ﷺ and outstanding courage in defending Islam. It was the ongoing state of the righteous people that they used to fear Allah and weep due to their ‘dereliction,’ no matter how great their obedience was. Amr turned his face to the wall lest the attendants may have distanced himself from communing with Allah and contemplating the Hereafter’s expected events. He also wanted to conceal his grief, sorrow, and tears. To relieve his sadness and calm him down, his son Abdullah repeatedly reminded him of the Prophet’s glad tidings to him. In the narration of Ahmad, “He was reminding him of his companionship of the Prophet ﷺ and conquering the Levant.” Then Amr turned his face and said to them that the best thing he had for the hereafter was the belief in Allah and His Messenger ﷺ. Afterward, he divided his lifetime into three phases: (1) It was the period of his disbelief. He deeply hated the Prophet ﷺ and his highest desire was to have a chance to kill him. He confirmed that if he had died in that state, he would have entered Hell forever, (2) It was his period of embracing Islam, accompanying the Prophet ﷺ, and doing righteous deeds. On that day, Allah instilled faith in his heart, he went to the Prophet ﷺ after Al-Hudaybeya Treaty to pledge allegiance to him and promise to follow him and support Islam. He extended his hand then withdrew it. When the Prophet ﷺ asked him about the reason, he confirmed that he had a condition before taking that important step. He wanted his misdeeds to be forgiven. To answer hi, the Prophet ﷺ mentioned three matters that erase one’s previous misdeeds and his disbelief, the most severe sin: (1) Islam, (2) Emigration: It was obligatory to preserve one’s religion by migrating from Mecca to Medina during the Prophet’s lifetime, and (3) The accepted pilgrimage. In the two Sahihs, the Prophet ﷺ said, “Whoever performs pilgrimage for Allah's sake and neither has sexual relations (with his wife) nor does evil, he will return as if he were a newborn (free from all sins).” At this stage, the Prophet ﷺ was his most beloved and respectable one to the extent that he was not able to catch a full glimpse at the Prophet’s face due to utmost respect. Additionally, he could not describe him for the same reason. He confirmed that if he had died in that great state, he would have hoped to be among the people of Paradise, (3) It was the stage of having political responsibilities after the Prophet ﷺ died. He described those events of that period that he did not know what they held in store for him. He did not know whether he would be rewarded or punished for that period. He conquered and then was appointed as a ruler of Egypt for ten years and three months throughout Omar’s, Othman’s, and Mu’aweya’s caliphates. He participated in Mu’aweya’s war against Ali ibn Abi Taleb. Finally, he advised the attendants and his family to neither let any female mourner nor fire accompany his funeral. A female mourner is a woman used to raise her voice and cry while counting the deceased’s virtues. As for accompanying the deceased with fire, it may mean one of the following possibilities: (1) It was a habit that some followed as an optimism that the deceased would be saved from Hell, (2) It was an act of the pre-Islamic times, or (3) It was a habit of reprehensible proudness. Afterward, he advised them to throw the earth gently over his grave and stand around it for the space of slaughtering and distributing a camel’s meat so that he enjoyed their intimacy while he was answering the grave’s angels. This hadith contains the following benefits: (1) It shows the high prestige of Islam, migration, and pilgrimage, for each can remove one’s previous misdeeds, (2) It is forbidden that a deceased is followed by a mourner or a fire, (3) It clarifies how deeply the companions respect and revere the Prophet, (4) To die having good thought of Allah, a dying person has to be reminded for his righteous deeds and Quranic verses and Prophetic hadith talking about virtues of hope and forgiveness. We have to give him glad tidings of what Allah has prepared for Muslims, (5) A true believer always fears Allah, regardless of his abundant righteous deeds, (6) It proves that there will be two angels in the grave to ask everyone certain questions about Islam, (7) It urges us to stay around the grave a little after burial to comfort the deceased and supplicate Allah for his steadfastness, and (8) It shows that we should throw the earth gently over the grave and avoid sitting on it..

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Abu Hurairah said, "When this verse was revealed to the Messenger of Allah (ﷺ) ‘To Allah belongs all that is in the heavens and all that is on the earth, and whether you disclose what is in your ownselves or conceal it, Allah will call you to account for it. Then He forgives whom He wills and punishes whom He wills. And Allah is Able to do all things.’ (Al-Baqarah: 284), the Messenger's Companions felt it hard, came to the Messenger of Allah (ﷺ), sat down on their knees, and said, 'O Messenger of Allah (ﷺ), we were assigned to do some duties which were within our power such as prayer, fasting, jihad, and charity. There was a verse revealed to you that was beyond our power.' The Messenger of Allah (ﷺ) said, 'Do you want to say what the people of two Books (Jews and Christians) said before you, 'We hear and disobey?' You should rather say, 'We hear, and we obey. (We seek) Your Forgiveness, our Lord, and to You is the return (of all).' Thereupon, they said, 'We hear, and we obey. (We seek) Your Forgiveness, our Lord, and to You is the return (of all).' When the people recited it and it smoothly flowed on their tongues, then Allah revealed immediately afterward, 'The Messenger believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allah, His Angels, His Books, and His Messengers. (They say), 'We make no distinction between any of His Messengers' — and they say, 'We hear, and we obey. (We seek) Your Forgive ness, our Lord, and to You is the return (of all).' When they did that, Allah abrogated it and revealed, 'Allah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has incurred. 'Our Lord! Punish us not if we forget or fall into error,' The Prophet (ﷺ) said, 'Yes.' 'Our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians).' The Prophet (ﷺ) said, 'Yes.' 'Our Lord! Put not on us a burden greater than we have strength to bear.' The Prophet (ﷺ) said, 'Yes.' 'Pardon us and grant us Forgiveness. Have mercy on us. You are our Supporter and give us victory over the disbelieving people.' The Prophet (ﷺ) said, 'Yes.'".

Commentary : The Prophet’s Companions were quick at responding to Allah’s and His Prophet’s orders. In this hadith, Abu Hurairah narrated a story about the following Quranic verse, “To Allah belongs all that is in the heavens and all that is on the earth, and whether you disclose what is in your ownselves or conceal it, Allah will call you to account for it. Then He forgives whom He wills and punishes whom He wills. And Allah is Able to do all things.” (Al-Baqarah: 284) It means that all creation in this universe belongs to Allah only. He is the true Creator, Manager, and Owner unlike what people own in this life as temporary property. He is All-Knower to the extent that he knows whether people reveal or conceal. All people will be held accountable on the Day of Resurrection to be rewarded out of his mercy, or punished out of his justice, for He has the real power over all things. Once revealed, it was difficult for the Prophet’s Companions to be held accountable for their thoughts and feelings. Some went to the Prophet (ﷺ), sat down on their knees out of fear, and confirmed that all obligatory Islamic acts were bearable but that verse was deeply unbearable. They were afraid of being held accountable for thoughts and feelings that none could control. The Prophet (ﷺ) was not satisfied with their way and was afraid that they were affected by the way of satisfying with some rules and dissatisfying with others. He confirmed to them that it was the way of the people of the Book to say, “We hear and we disobey.” (Al-Baqarah: 93 & Aal-Imran: 46) Instead, he commanded them to say, “We hear, and we obey. (We seek) Your Forgiveness, our Lord, and to You is the return (of all).” (Al-Baqarah: 285) When they said that out of submission and humbleness to Allah, He abrogated it with the following verse, “The Messenger believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allah, His Angels, His Books, and His Messengers. (They say), 'We make no distinction between any of His Messengers' — and they say, 'We hear, and we obey. (We seek) Your Forgiveness, our Lord, and to You is the return (of all). Allah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has incurred. 'Our Lord! Punish us not if we forget or fall into error, Our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians). Our Lord! Put not on us a burden greater than we have strength to bear. Pardon us and grant us Forgiveness. Have mercy on us. You are our Supporter and give us victory over the disbelieving people.” (Al-Baqarah: 285, 286) It means that both the Prophet (ﷺ) and the faithful believe in the Quran then confirms that all believe in Allah, His Angels, His Books, and His Messengers. The faithful believe that Allah is the One and Self Sufficient, without any partner. They believe in all the angels, prophets, and books revealed to his messengers. They do not differentiate between any of them. They do not believe in others while disbelieving in others. Rather, they believe that they are all truthful, righteous, guided, and guiding people to the path of goodness even if some may abrogate the laws of others based on Allah’s will until all laws are abrogated by the Prophet Muhammad’s law, the Seal of all Prophets, on whose law the Hour will be established. On the other hand, when the believers hear Allah’s commands, they obey and act upon them. They always ask Allah’s forgiveness, for they deeply know that to Him is the return on the Day of reckoning. Moreover, Allah does not burden any person beyond his scope. He is rewarded for his righteous deeds and punished for his evil deeds. Allah does not punish his servants for their thoughts, feelings, or whispers. Then, Allah mentions some believers’ supplications with his answers. They ask Allah not to punish them if they forget or unintentionally make mistakes. They ask Allah not to burden them with unbearable matters as he did with those before them as the Children of Israel and others. They ask Allah not to put on them greater responsibilities that are beyond their strength. Then, they ask Him to forgive their sins and have mercy on them, for He is their Master. Finally, they ask Him to help them against the disbelieving people. The Prophet (ﷺ) confirmed that Allah said, “Yes” as a response to each supplication, out of His great favors upon those submitting to His command. As for those saying, “We hear and we disobey,” He burdened them with sin and guilt and then punished them for that in this world. On the contrary, Allah honored this nation, unlike any previous ones, provided the Prophet’s Companions with firm faith and blessings, and praised them by saying, “The Messenger believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allah, His Angels, His Books, and His Messengers. (They say), 'We make no distinction between any of His Messengers' — and they say, 'We hear, and we obey. (We seek) Your Forgiveness, our Lord, and to You is the return (of all).” (Al-Baqarah: 28) Finally, this hadith contains the following benefits: (1) It clarifies the Companions’ deep respect for Allah’s and His Prophet’s command, (2) It confirms that Allah does not burden us with any unbearable matters such as whisperings or thoughts, as long as we do not act upon them, and (3) It proves the abrogation of some rules related to some Quranic verses although they are still recited in the Noble Quran..

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Ibn Abbas narrated, “When this verse was revealed, ‘Whether you show what is within yourselves or conceal it, Allah will ring you to account for it.’ (Al-Baqarah: 284), it made the Prophet’s companions more afraid than before of any other verse. The Prophet ﷺ said, ‘Say, ‘We have heard, obeyed, and submitted ourselves.’ Allah instilled faith in their hearts and revealed this Quranic verse, ‘Allah does not charge a soul except [with that within] its capacity. It will have [the consequence of] what [good] it has gained, and it will bear [the consequence of] what [evil] it has earned. ‘Our Lord, do not impose blame upon us if we have forgotten or erred.’ (Al-Baqarah: 286) Allah said, ‘I indeed did it.’ He also revealed this Quranic verse, ‘Our Lord, and lay not upon us a burden like that which You laid upon those before us.’ Allah said, ‘I indeed did it.’ He also revealed, ‘… and forgive us and have mercy upon us. You are our protector.’ Allah said, ‘I indeed did it.’”.

Commentary : The Prophet's companions used to quickly respond to Allah's and His Prophet's commands. In this hadith, Abdullah ibn Abbas narrated a hadith about the following verse, ‘Whether you show what is within yourselves or conceal it, Allah will ring you to account for it.’ (Al-Baqarah: 284) It means whatever you commit or INTEND to do evil deeds, Allah will ring you to account for it. He confirmed that the Prophet's companions were deeply afraid when this verse was revealed. They were wondering about how they would be punished for something they did not say or do. Anyway, the Prophet guided them to listen and obey Allah's command. As a result, Allah helped and provided them with complete faith, goodness, and deep submission. Accordingly, Allah abrogated the meaning of the verse, "or conceal it." and revealed, "Allah does not charge a soul except [with that within] its capacity." (Al-Baqarah: 286) The Prophet said in the two Sahihs, "Allah forgives my nation the evil promptings which arise within them as long as they do not act upon them or speak about them.” Allah clarified in this verse that all people would be rewarded for the righteous deeds they did and punished for the evil deeds they committed. Then He inspired us to supplicate, repent, and turn to Him as in his saying, "Our Lord, do not impose blame upon us if we have forgotten or erred." (Al-Baqarah: 286) It meant: O God, do not punish us for what we unwillingly forget or neglect. So Allah said, “I indeed did it.” They added, "Our Lord, and lay not upon us a burden like that which You laid upon those before us." (Al-Baqarah: 286) A burden is a sin. So Allah said, “I indeed did it.” They added, "And pardon us; and forgive us; and have mercy upon us." (Al-Baqarah: 286) So Allah said, “I indeed did it.” This refers to His great bounty upon His submissive believers to His command. As for those saying, "We listened and disobeyed," God would burden them with sin and punish them with it in this life before the Hereafter. Finally, this hadith contains the following benefits: (1) The Companions’ intense veneration for Allah's and His Prophet's commands, (2) Allah only commands us to do what we can bear, (3) The devilish whisperings to our hearts will not harm us as long as we neglect and stop thinking about them, (4) Allah forgave Muslims for what they spoke to their own selves as long as they do not speak or act upon, and (5) Allah abrogated some Quranic verses' meanings although they are still recited..

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Abu Hurairah narrated, "The Messenger of Allah ﷺ said, 'Allah said, 'If my servant speaks about doing a good deed, I will record it as one good deed to him although he did not do it. If he did it, I would record it ten good deeds. If he speaks about committing a bad deed, I will forgive him as long as he did not commit it. If he committed it, I would record it as one evil deed.' The Messenger of Allah ﷺ said, 'The angels said, 'O God, Your servant wants to commit an evil act.' Allah, the best watcher, replied, 'Watch him, if he commits it, record it as one evil act. If he refrains from doing it, record it as one good deed, for he refrains from it for me.' The Messenger of Allah ﷺ said, 'Whoever among you has a good faith, all righteous acts he does are multiplied from ten to seven hundred times. All evil acts he commits are recorded as they are till he meets Allah.'".

Commentary : Allah, the Almighty, is full of mercy and generous in reward. He treats His servants with justice and grace. The following narrations confirm His great generosity in writing down people's righteous and evil acts. The Prophet (ﷺ) narrated that Allah confirmed in the Sacred Hadith that if a person intended to do a righteous act, but did not do it, Allah would record it as a complete righteous act. If he did it, Allah would multiply it tenfold. In the Two Sahihs, Ibn Abbas narrated that the Prophet (ﷺ) said, "Allah will multiply it tenfold up to seven hundred times up to many multiples." Allah said, "The likeness of those who spend their wealth in the Way of Allah, is as the likeness of a grain (of corn); it grows seven ears, and each ear has a hundred grains. Allah gives manifold increase to whom He wills. And Allah is All‑Sufficient for His creatures’ needs, All‑Knower." (Al-Baqarah: 261) This relative reward is based on one's sincerity, truthfulness, and reaching righteous acts to others. On the other hand, Allah confirmed that if a person intended to commit an evil act but did not commit it due to his shyness and fear of Allah, Allah would forgive him. In the Two Sahihs, Ibn Abbas narrated that the Prophet (ﷺ) said, “Allah will record it for him as a complete good deed.” If he committed it, Allah would record it as one evil act out of his mercy without increasing or doubling it as in recording the righteous acts. As for the angels' saying, "O God, Your servant wants to commit an evil act," He is Allah who informs his angels about his servant's intention. As for his saying, "... for he refrains from it for me," He means that the servant does not commit the evil act only because of his fear of Allah, struggling against his self that tends to commit evil acts, and disobeying his prohibited whims. As for the Prophet's saying, "Whoever among you has good faith," he means one's inward and outward sincerity and belief. Finally, this hadith shows Allah's great mercy and grace upon His servants, and (2) It confirms the angels' observation of human acts..

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Abu Huraira narrated, “Some of the Prophet’s companions ﷺ came and asked him, ‘We have thoughts which none of us dare to talk about.’ He asked, ‘Have you experienced that?’ They answered, ‘Yes.’ He said, ‘That is the clear faith.’”.

Commentary : Having a false thought is one of the matters that may corrupt our hearts. It leads us to think about Allah's self, not his blessings. Regular sticking to this type of idea may lead to disbelief. If a false idea comes into one's head, he has to seek refuge in Allah from them. In this hadith, Abu Hurairah narrated that some Prophet's companions came and asked him, "We have thoughts which none of us dare to talk about." They were actually trying to stop and deny these ugly insinuations such as, "Who created Allah? How is He? What is he made of?" Because they believed that it was not appropriate for them to think in this manner about Allah. They were afraid that such insinuations would be considered sins. Then the Prophet (ﷺ) asked them, “Have you experienced it?” He confirmed that these thoughts may have come to a believer's head but his faith in Allah drove him to ask about a solution. Moreover, he confirmed the deep faith of his companions by three proofs: (1) Their denial of those terrible thoughts raised by Satan, (2) Their knowledge that they are corrupting insinuations, and (3) Their stopping from expressing them. On the other hand, the disbeliever insists on what is in his heart of likening Allah to His creatures, unlike the true believers who deny such insinuations and stop attributing these descriptions to Allah. As a result, he expels these doubts and seeks refuge in Allah from Satan. This hadith contains the following benefits: (1) It confirms that Satan used to whisper to humans until he takes them out of faith, so the believer has to be cautious, (2) When such devilish insinuations come to a believer's mind, he has to remain silent and stop speaking about it. Instead, he has to seek refuge in Allah from Satan, (3) It explains how the Prophet's companions took much care of their hearts and were cautious of what may invalidate their faith, and (4) A Muslim is allowed to ask a scholar about any issues or questions he has. He is not allowed to keep silent out of shame, for a Muslim should not be ashamed of asking about the truth..