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Hadith
223
It was narrated from Umm Qays bint Mihsan that she brought a small son of hers, who was not yet eating solid food, to the Messenger of Allah (blessings and peace of Allah be upon him). The Messenger of Allah (blessings and peace of Allah be upon him) sat the child in his lap, and the child urinated on his garment. So he called for water and sprinkled it [on the urine], and he did not wash it..

Commentary : The Prophet (blessings and peace of Allah be upon him) used to pay attention to matters of purification and explain the rulings thereon, which included the method of purifying the urine of nursing infants.
In this hadith, the Sahabiyyah Umm Qays bint Mihsan (may Allah be pleased with her) narrates that she brought a small son of hers to the Messenger of Allah (blessings and peace of Allah be upon him). Her describing the child as not yet eating solid food indicates that the child was still breast-feeding. It was their custom to bring their children to the Prophet (blessings and peace of Allah be upon him) so that he could pray for them and bless them. The Prophet (blessings and peace of Allah be upon him) took the child from her and sat him in his lap, and the child urinated on his garment, but he did no more than sprinkle water on the garment, and he did not wash it. This is by way of making it easy to purify garments from the urine of breast-feeding infants who are not yet eating solid food. In other reports, it is proven that he sprinkled water over the urine of a boy, but washed the urine of a girl.
This hadith highlights the good attitude of the Prophet (blessings and peace of Allah be upon him), and how he comforted and uplifted adults by honouring their children and sitting them in his lap, and so on..

226
It was narrated that Abu Wa’il said: Abu Musa al-Ash‘ari was very strict concerning urine, and he said: Among the Children of Israel, if urine got on the garments of one of them, he would cut it off. Then Hudhayfah said: I wish he would stop [being so strict]; the Messenger of Allah came to the garbage dump of some people and urinated standing..

Commentary : Islam is a religion of ease, and it made easier for the Muslims many of the rulings that had been imposed on previous nations. One example of that is how it made the matter of purification and removing impurities, if they contaminate someone, easy.
In this hadith, the Tabi‘i Abu Wa’il Shaqiq ibn Salamah narrates that Abu Musa al-Ash‘ari (may Allah be pleased with him) was very strict in taking precautions regarding urine, to the extent that it was said that he would urinate in a bottle, for fear of any of it contaminating him. He said that among the Children of Israel, if urine contaminated the garment of one of them, he would cut it off, meaning that he would cut off the part of his garment that had become contaminated with urine. Hudhayfah ibn al-Yaman (may Allah be pleased with him) said: I wish Abu Musa al-Ash‘ari would stop being so strict regarding this matter, because it is contrary to the Sunnah. The Messenger of Allah (blessings and peace of Allah be upon him) came to the garbage dump of some people, and urinated standing, and undoubtedly when one stands, there is bound to be some splashback, but he did not go to the trouble of urinating in a bottle and the like. This is by way of not causing too much hardship for people, because in principle whatever impurity (najasah) contaminates a person’s clothes or body may be purified with water, so if the Muslim pays attention to what he thinks was most likely contaminated with urine and the like, he should pour water over it where it can be seen, then it becomes pure. It was said that the Prophet (blessings and peace of Allah be upon him) urinated standing in that place because it was not possible to sit in that garbage dump, or because the impurity that would contaminate him if he sat would be greater than if he stood.
This hadith indicates that it is allowed to urinate standing if you are certain that you will not be contaminated with urine..

227
It was narrated that Asma’ said: A woman came to the Prophet (blessings and peace of Allah be upon him) and said: What do you think if one of us menstruates and the blood gets onto her garment – what should she do? He said: “Scratch it, then rub it with water and sprinkle water on it, and pray wearing it.”.

Commentary : Being clean and free of impure substances (najasah) is one of the essential conditions of prayer, and menstrual blood is impure in and of itself.
In this hadith, Asma’ bint Abi Bakr al-Siddiq (may Allah be pleased with her) narrates that a woman came to the Prophet (blessings and peace of Allah be upon him) to ask him about a garment that becomes contaminated with menstrual blood. The Prophet (blessings and peace of Allah be upon him) instructed her to scratch it, meaning that she should rub it in order to remove the impurity. That applies if the blood has dried on the garment. Then she should rub it with water, meaning that she should rub it with her fingers whilst pouring water onto it, so that the stain that the garment had absorbed will be loosened and removed. Then she should sprinkle water on it, pouring water on it little by little, until the traces of blood are removed by washing it. After cleaning the garment in this manner, it will be permissible for her to pray in it.
This hadith indicates that no specific number of times is stipulated in order to remove impurity by washing; rather what is required is simply to clean the garment. Then if any trace is left on it that is too difficult to remove, it may be overlooked. This is how Islam makes things easy for people.   .

228
It was narrated that ‘A’ishah said: Fatimah bint Abi Hubaysh came to the Prophet (blessings and peace of Allah be upon him) and said: O Messenger of Allah, I am a woman who bleeds continually and never becomes pure. Should I stop praying? The Messenger of Allah (blessings and peace of Allah be upon him) said: “No; rather that is a vein and is not menses. When the usual time of your menses comes, then stop praying, and when that time ends, wash the blood from yourself, then pray.” – He [one of the narrators] said: My father said: Then you should do wudu’ for each prayer, until that time comes again..

Commentary : The women of the Sahabah (may Allah be pleased with them), despite their shyness and modesty, would ask the Prophet (blessings and peace of Allah be upon him) about matters having to do with purification that concerned them exclusively, such as menses (hayd) and irregular bleeding (istihadah).
In this hadith, ‘A’ishah, the Mother of the Believers (may Allah be pleased with her) tells us that Fatimah bint Abi Hubaysh (may Allah be pleased with her) came to the Prophet (blessings and peace of Allah be upon him) and said: I am a woman who bleeds continually (istihadah) and I never become pure, meaning that the bleeding never stopped. Irregular bleeding (istihadah) is non-menstrual bleeding that occurs after a woman’s normal period ends. Then she asked whether that bleeding came under the same rulings as menses, meaning that she should stop praying until it ended. But the Prophet (blessings and peace of Allah be upon him) explained to her that that was irregular bleeding, and it was bleeding caused by illness, that came from the rupture of a vein in the uterus that is called al-‘adhil. It is not regarded as menstrual bleeding according to Islamic teachings, and it does not come under the same rulings as menses. So when the time of the usual monthly period comes, which is the time when a woman usually used to menstruate before she began to suffer from irregular bleeding, she should stop praying when that time begins, whether it occurs at the beginning of the month, or in the middle, or at the end. Then when the time of her normal menses ends she should wash the traces of blood from herself and start praying again. What is meant is that she should continue to refrain from prayer, fasting and other things that are forbidden whilst menstruating for what had been the duration of her regular menses before she began to suffer from irregular bleeding. Then when that time ends, and she has completed the number of days that her menses used to last, at that point she is no longer menstruating, so she should wash the site of the bleeding in order to clean it, then do a complete ghusl in order to remove impurity (hadath).
Hisham [one of the narrators] narrated from his father, ‘Urwah ibn al-Zubayr: Then she should do wudu’ for every prayer during the time of irregular bleeding, until the next menses comes.
This hadith indicates that the Sahabah used to refer to the Prophet (blessings and peace of Allah be upon him) concerning any issues that they encountered, and ask him about rulings, seeking answers concerning these matters..

231
It was narrated that ‘Amr ibn Maymun said: I asked Sulayman ibn Yasar about a garment that gets contaminated with semen. He said: ‘A’ishah said: I would wash it from the garment of the Messenger of Allah (blessings and peace of Allah be upon him), then he would go out to pray, with damp spots on the garment from its having been washed..

Commentary : The Prophet (blessings and peace of Allah be upon him) used to take care of his body and garments by washing and cleaning them, whether that was in accordance with an Islamic ruling, or simply seeking to be clean.
In this report, ‘Amr ibn Maymun asked Sulayman ibn Yasaar about the ruling on a garment if it becomes contaminated with semen, which is the liquid that is emitted from a man’s penis when having intercourse or a wet dream; it is a thick, white substance. He replied by quoting what ‘A’ishah (may Allah be pleased with her), the wife of the Prophet (blessings and peace of Allah be upon him) had narrated, that she used to wash the semen from the garment of the Messenger of Allah (blessings and peace of Allah be upon him), and she did not wash the entire garment. Then he would go out of her apartment to pray in the mosque, with damp spots on his garment, and he would pray wearing it. This indicates that a garment may be purified by washing away the semen. This washing applies if the semen is still wet. If it has dried, it may be scratched off the garment, as is mentioned in the report narrated by Muslim: I used to scratch it off the garment of the Messenger of Allah (blessings and peace of Allah be upon him)..

237
It was narrated from Abu Hurayrah that the Prophet (blessings and peace of Allah be upon him) said: “Every wound that a Muslim sustains in Allah’s cause will appear on the Day of Resurrection as it was at the time when he was stabbed; it will be flowing with blood, the colour of which will be the colour of blood, but its fragrance will be the fragrance of musk.”.

Commentary : Martyrdom in Allah’s cause is a great virtue, and the martyrs have a high status before Allah (may He be glorified). This hadith highlights some of the virtues of those who are martyred in Allah’s cause; in it the Prophet (blessings and peace of Allah be upon him) states that every wound that a Muslim sustains when fighting in Allah’s cause will appear on the Day of Resurrection as it was in this world when he was stabbed, flowing with blood. But even though its colour will be the colour of blood, its fragrance will be perfume, like the fragrance of musk. It was said that the wisdom behind the blood appearing on the Day of Resurrection as it was [when he was stabbed in this world] is that it will testify to the virtue of the individual and will testify against the one who killed him. The benefit of its fragrance is that this fragrance will spread in the place of standing, also to highlight the virtue of the person. Hence it is not prescribed to wash the bodies of martyrs who die in battle..

239
It was narrated from Abu Hurayrah from the Prophet (blessings and peace of Allah be upon him) that he said: “No one of you should urinate into standing water that does not flow, then wash himself with it.”.

Commentary : Islam is a religion of purity and cleanliness, and it guides the Muslim to that which will preserve his cleanliness. One of the most important means of achieving cleanliness is water, so Islam instructs us to protect it and not let it be contaminated with impurities, or to throw filthy things into it.
In this hadith, the Prophet (blessings and peace of Allah be upon him) forbids urinating into standing water, which is stagnant water that does not flow and is not renewed, and then washing oneself with it. This prohibition is so that this action will not lead to the water becoming impure or being spoiled so that people find it off-putting. Moreover, such water is not fit to be used for washing oneself.
In a report narrated by Muslim, there is an explanation of how to wash oneself with standing water. In that report it says: he should scoop the water out from it, meaning that he should take water from that pond or pool, then wash himself away from it. This also comes under the heading of protecting clean and pure water that is fit to be used, because the Muslim is enjoined to protect and preserve all kinds of water, whether flowing or stagnant. The emphasis is on being careful to preserve stagnant water because it is not renewed, and it is more likely to change or become spoiled if something is thrown into it, let alone if what is thrown into it is something impure (najis), such as urine and the like. .

241
It was narrated that Anas ibn Malik said: The Prophet (blessings and peace of Allah be upon him) spat into his garment..

Commentary : The lives of the Prophet (blessings and peace of Allah be upon him) and of his companions (may Allah be pleased with them) were not lives of ease and luxury; rather hardship and roughness were the hallmarks of the lives of the Prophet (blessings and peace of Allah be upon him) and his companions. Hence there was no sign of luxury in his life, and instead of handkerchiefs, they would use the edge of their garments. In this hadith, Anas (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) spat into his garment. Spitting refers to expelling saliva or mucus from the mouth by blowing it out. It may be understood that this happened during the prayer, because the Muslim is required to respect the qiblah and the mosque, and he is enjoined to bury his phlegm if he has no choice but to spit it out [whilst praying], as is proven in various reports.
This hadith indicates that spittle and phlegm are pure (tahir)..

243
It was narrated from Abu Hazim that he heard Sahl ibn Sa‘d as-Sa‘idi when the people asked him, and there was no one between me and him: With what were the wounds of the Prophet (blessings and peace of Allah be upon him) treated? He said: There is no one left who knows more about that than me. ‘Ali brought his shield, in which there was water, and Fatimah washed the blood from his face, then a small reed mat was taken and burned, and applied to his wounds..

Commentary : The Prophet (blessings and peace of Allah be upon him) was injured during the battle of Uhud; he received cuts to his head and face. In this hadith, the Tabi‘i Abu Hazim Salamah ibn Dinar al-Madini narrates that Sahl ibn Sa‘d as-Sa‘idi (may Allah be pleased with him) was asked how the Prophet (blessings and peace of Allah be upon him) was treated for the injuries that he had sustained on the day of Uhud. He replied: There is no one left who knows more about that than me. That was because he was the last of the Sahabah to die in Madinah; he died in 91 AH at the age of one hundred years. He narrated that ‘Ali ibn Abi Talib (may Allah be pleased with him) brought water in his shield, which is a piece of personal armour that is used to protect a fighter from being struck by arrows and swords. Fatimah (may Allah be pleased with her) washed the blood from the wounds, and when she saw that the bleeding would not stop, she burned a small reed mat, then took the ashes and put them on the wound in order to stop the bleeding.
This hadith indicates that trials and calamities befell the Prophets (blessings and peace of Allah be upon them) so that they might attain immense reward, so that their nations and others would know what befell them and thus follow their example, and so that they might know that they were human beings who experienced what other humans experience.
It indicates that a woman may interact with her father and mahrams, show kindness to them and treat them when they are sick or injured.
It indicates that it is valid to seek medical treatment.
It indicates that one who has no knowledge may ask one who does have knowledge about something that he does not know..

244
It was narrated that Abu Musa al-Ash‘ari said: I came to the Prophet (blessings and peace of Allah be upon him) and I found him cleaning his teeth with a siwak that he had in his hand, saying, “Agh, agh” with the siwak in his mouth, as if he was retching..

Commentary : The siwak is a stick cut from the arak tree. It is used to clean the mouth and teeth, to perfume the mouth and to remove bad smells. It is a confirmed Sunnah of the Prophet (blessings and peace of Allah be upon him), and he would enjoin people to use it. It is cleansing for the mouth and pleasing to the Lord, as the Prophet (blessings and peace of Allah be upon him) said.
This hadith highlights how extensively the Prophet (blessings and peace of Allah be upon him) would clean his mouth with the siwak, as Abu Musa al-Ash‘ari (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) was cleaning his teeth with a siwak, reaching to the furthest part of the throat, to the extent that he made a sound as if he were going to vomit, saying “Agh, agh.” This is describing the sound made when he using the siwak, because of how extensively he was cleaning his teeth and mouth with it.
This hadith highlights the virtue and importance of the siwak..

245
It was narrated that Hudhayfah said: When the Prophet (blessings and peace of Allah be upon him) got up to pray at night, he would clean his mouth with a siwak..

Commentary : The siwak is a stick cut from the arak tree. It is used to clean the mouth and teeth, to perfume the mouth and to remove bad smells. It is one of the most emphatically confirmed Sunnahs of the Prophet (blessings and peace of Allah be upon him), as he often cleaned his teeth with a siwak and enjoined others to do likewise. It is more important to use it at some times than others, such as what is mentioned in this hadith, which speaks of offering voluntary prayers at night (qiyam al-layl). Hudhayfah ibn al-Yaman (may Allah be pleased with him) narrated that when the Prophet (blessings and peace of Allah be upon him) wanted to get up to pray qiyam al-layl and tahajjud, he would clean his mouth with the siwak, meaning that he would pass it over his teeth and rub them with it. He did that to take away any bad smell, so that he could recite Qur’an and offer du‘a’ in his prayer.
This hadith highlights the virtue and importance of the siwak..

246
It was narrated from Ibn ‘Umar that the Prophet (blessings and peace of Allah be upon him) said: “I saw myself [in a dream] cleaning my teeth with a siwak. Then two men came to me, one of whom was older than the other, and I gave the siwak to the younger one, but it was said to me: Give it to the older one, so I gave it to the older of the two.”.

Commentary : The dreams of the Prophets are true. In this hadith, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) saw in a dream that he was cleaning his teeth with a siwak, which is a stick cut from the arak tree. It is used to clean the mouth and teeth, to perfume the mouth and to remove bad smells. Then two men came to him, one of whom was older than the other, and the Prophet (blessings and peace of Allah be upon him) gave the siwak to the younger of them. Then it was said to him: Give it to the older one, meaning: give precedence to the older one. The one who told the Prophet (blessings and peace of Allah be upon him) to give it to the older one was Jibril (peace be upon him). So the Prophet (blessings and peace of Allah be upon him) gave it to the older one.
This hadith indicates that proper etiquette is to give precedence in a gathering to one who is older over one who is younger. This is the Sunnah when saying salaam and greeting people, when offering drinks and perfume, and other matters.
It highlights the virtue and importance of the siwak..

247
It was narrated that al-Bara’ ibn ‘Azib said: The Prophet (blessings and peace of Allah be upon him) said: “When you go to your bed, do wudoo’ as for prayer, then lie down on your right side and say: Allahumma aslamtu wajhi ilayka wa fawwadtu amri ilayka wa alja’tu zahri ilayka raghbatan wa rahbatan ilayka, la malja’a wa laa manjaa minka illa ilayka. Allahumma amantu bi kitabika alladhi anzalta wa bi nabiyyika alladhi arsalta (O Allah I submit my face to You, and I entrust my affairs to You, and I seek Your protection, in hope and in fear of You. Indeed there is no refuge nor safe haven from You except with You. O Allah, I believe in Your Book which You have revealed and in Your Prophet whom You have sent).
Then if you die during the night, you will have died in a state of fitrah (sound human nature). Make these the last words that you speak.”
He said: I repeated it back to the Prophet (peace and blessings of Allah be upon him), and when I reached the words. “Allahumma amantu bi kitabika allahi anzalta (O Allah, I believe in Your Book which You have revealed),” I said: “Wa rasulika (And Your Messenger).” He said: “No. Wa nabiyyika alladhi arsalta (and Your Prophet whom You sent).”
.

Commentary : This hadith highlights the etiquette of going to sleep, and what is to be said when laying down in one’s bed, as al-Bara’ ibn ‘Azib (may Allah be pleased with him) tells us that the Prophet (blessings and peace of Allah be upon him) said to him: “When you go to your bed”, meaning: when you want to go to sleep, then do wudu’ properly before you go to bed, as if you were doing wudu’ for prayer. Then lie down on your right side, because it is more effective in giving you energy and making you content with a little sleep, and it is more effective in helping you to wake up at the end of the night, and is more beneficial for the heart. Then say: “O Allah I submit my face to You” meaning: I submit my soul to You when going to sleep, and entrust it to You for safekeeping.
“and I entrust my affairs to You”, so I put my trust in You in all my affairs, hoping that You will suffice me in all things, and protect me from all ills.
“and I rely totally on You”, seeking Your protection and turning to You, so that You will keep me under Your watchful eye that never sleeps. Saying “and I seek Your protection” after “and I entrust my affairs to You” indicates that after entrusting to Allah his affairs that he needs to be in order and that are essential to his well-being, he turns to Allah for protection from that which could cause him harm and damage from various causes, both internal and external.
And I only do that “in hope” that is, hoping for Your mercy, “ and in fear of You” that is, fearing You and Your punishment, for there is no escape from You except to You, and no protection from Your punishment except by turning to Your pardon and forgiveness, O Most Merciful of those who show mercy.
“I believe in Your Book which You have revealed” namely the Qur’an, and I believe “in Your Prophet whom You have sent”, namely Muhammad (blessings and peace of Allah be upon him).
Then the Prophet (blessings and peace of Allah be upon him) told him of the reward for the one who does that, which is that the one who dies that night in that state, will have died adhering to the religion of Islam and to the Sunnah of the best of mankind.
Because al-Bara’ was so keen to memorize this du‘a’, he repeated it back to the Messenger of Allah (blessings and peace of Allah be upon him), but he said “Rasulika (Your Messenger)” instead of “Nabiyyika (Your Prophet)”, so the Messenger of Allah (blessings and peace of Allah be upon him) corrected him. The reason why he corrected him was that he wanted it to refer to both positions, being a Prophet and being a Messenger, and to refer to both blessings. And it was said that that was so as to avoid any ambiguity, because the word rasul (messenger) could also include Jibril (peace be upon him) and others. And it was said that this is dhikr and du‘a’, so it should be limited to the exact wording that was narrated, because of the possibility that there might be something special about these exact words that is not applicable to other words.
This hadith highlights how greatly the Prophet (blessings and peace of Allah be upon him) cared for his ummah in this world and the hereafter, and how he wanted them to die in a state of obedience and closeness to Allah (may He be glorified and exalted).
It encourages us to do wudu’ and offer du‘a’ before going to sleep, so that the last thing the Muslim does is remembering Allah (may He be exalted). .

248
It was narrated from ‘A’ishah, the wife of the Prophet (blessings and peace of Allah be upon him) that when the Prophet (blessings and peace of Allah be upon him) did ghusl to cleanse himself from janabah, he would start by washing his hands, then he would do wudu’ as for prayer, then he would put his fingers in the water [that he had poured on his head] to make the water to reach the roots of his hair. Then he would pour water over his head three times, using both hands, then pour water over his entire body..

Commentary : The Prophet (blessings and peace of Allah be upon him) loved to be in a state of purity and to keep himself clean all the time. He often taught his companions how to purify themselves and what purification was.
In this hadith, the Mother of the Believers ‘A’ishah (may Allah be pleased with her) tells us that when the Prophet (blessings and peace of Allah be upon him) wanted to purify himself and do ghusl to cleanse himself from janabah – the word janabah refers to anyone who emits maniy (semen) or has intercourse; it is so called because he must avoid (ijtinab) prayer and other acts of worship until he has purified himself – he would begin by washing his hands, before putting them into the water, by pouring water over them and washing them first. Then after that, he would do wudu’ as if for prayer, a complete wudu’. Then after that he would put his fingers in the water [that he had poured on his head] to make the water reach the scalp. Then he would pour a handful of water over his head three times. Then after that he would pour water over his entire body, making it reach all of his skin.
This hadith highlights the practice of the Prophet (blessings and peace of Allah be upon him) with regard to doing ghusl to cleanse himself from janabah.
It highlights the fact that purification and cleanliness are characteristics of Islam and the Muslims.
It indicates that a little water is sufficient to do ghusl to cleanse oneself from janabah..

251
It was narrated that Abu Salamah said: A’ishah’s brother and I went to visit ‘A’ishah, and her brother asked her about the ghusl of the Prophet (blessings and peace of Allah be upon him). She called for a vessel that was approximately the size of a sa‘ and did ghusl, pouring water over her head. Between us and her there was a screen. Yazid ibn Harun, Bahz and al-Jadiy narrated from Shu‘bah that it was the size of a sa‘..

Commentary : In this hadith, the Mother of the Believers ‘A’ishah (may Allah be pleased with her) describes how the Prophet (blessings and peace of Allah be upon him) did ghusl. What is meant by ghusl is that which removes the janabah (state of impurity) that results from emitting maniy (semen) or having intercourse. The Prophet (blessings and peace of Allah be upon him) did ghusl with an amount of water that would fill a vessel that holds a sa‘. The sa‘ is a unit of measurement equivalent to four mudds or eight ratls. There is a difference of opinion regarding the equivalent to the ratl in terms of modern units of measurement. It is said that the ratl is equivalent to approximately 380 grams, or less than half a litre; or it is said that it is equivalent to 538 grams, or more than half a litre.
Then Abu Salamah ibn ‘Abdul Rahman ibn ‘Awf said that ‘A’ishah (may Allah be pleased with her) explained to him and her brother, ‘Abdul Rahman ibn Abi Bakr al-Siddiq – or it was said that it was ‘Abdullah ibn Yazid, her foster-brother – in practical terms how the Prophet (blessings and peace of Allah be upon him) did ghusl with this amount of water. She called for a vessel the size of a sa‘, and did ghusl from it.
There was a screen between her and them, hence they did not see anything but the pouring of water on her head. Abu Salamah was the son of ‘A’ishah’s foster sister; he had been breast-fed by Umm Kalthum, the daughter of Abu Bakr. So the two men present were her mahrams. Hence they saw nothing of her ghusl except the pouring of water onto her head, for that is what is permissible for a man to see of the woman who is his mahram. Were it not that they saw that, there would have been no point in calling for water to be brought and purifying herself in their presence, because if she did all of that behind a screen, where they could not see her at all, it would have been sufficient for her to teach them in words only. She only put the screen to cover the lower part of her body, and what it is not permissible for a mahram to look at..

1284
‘Abdullāh ibn ‘Umar reported: We were with the Messenger of Allah (may Allah's peace and blessings be upon him) in the morning of ‘Arafah, and some of us were saying Takbīr and some of us were saying Ihlāl (Talbiyah). As for us, we were saying Takbīr. He said: I said: "By Allah, your affair is strange! How did you not say to him: What did you see the Messenger of Allah (may Allah's peace and blessings be upon him) doing?!".

Commentary : Hajj is one of the pillars of Islam, and it is an act of worship for those who can find a way to it. Its pillars, Sunnahs, and etiquettes must be taken from the Prophet (may Allah's peace and blessings be upon him).
In this Hadīth, the noble Companion ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) informs that they were with the Messenger of Allah (may Allah's peace and blessings be upon him) in the morning of the day of ‘Arafah during the Farewell Hajj, in the tenth Hijri year. ‘Arafah: a mountain lying on the way between Makkah and Tā’if and located nearly 22km from Makkah, 10km from Mina, and 6km from Muzdalifah. The most important ritual of Hajj is performed in ‘Arafah, which is standing at ‘Arafah on the ninth day of Dhul-Hijjah. Some of the people with the Prophet (may Allah's peace and blessings be upon him) were "saying Takbīr" i.e., saying: Allahu akbar (Allah is the Greatest), and some of them were "saying Ihlāl" i.e., proclaiming Talbiyah, as in another version by Muslim. Ihlāl is to raise one's voice with Talbiyah. This indicates that the Prophet (may Allah's peace and blessings be upon him) approved their Dhikr, be it Takbīr or Talbiyah. And it is said: The intended meaning is that he would incorporate some Dhikr into Talbiyah, not that he abandoned Talbiyah altogether, as it is reported that the Prophet (may Allah's peace and blessings be upon him) did not cease Talbiyah till he threw Jamrat al-‘Aqabah.
Ibn ‘Umar (may Allah be pleased with him) said: "As for us, we were saying Takbīr" i.e., he (may Allah be pleased with him) and those with him chose to say Takbīr in this Hajj of theirs.
Then, ‘Abdullāh ibn Abi Salamah - one of the Hadīth narrators - said to ‘Abdullāh ibn ‘Abdullāh ibn ‘Umar: "By Allah, your affair is strange! How did you not say to him" i.e., to Ibn ‘Umar as he was narrating this Hadīth which he cited as proof for Takbīr instead of Talbiyah; "What did you see the Messenger of Allah (may Allah's peace and blessings be upon him) doing?!" I.e., which Dhikr among these Dhikrs you knew or saw the Messenger of Allah (may Allah's peace and blessings be upon him) saying: is it Takbīr or Talbiyah? By this, 'Abdullāh ibn Abi Salamah wanted to know what is best, for the Hadīth includes Takbīr and Talbiyah. So, he sought to learn what the Prophet (may Allah's peace and blessings be upon him) was saying to know which of the two Dhikrs was better and abide by it.
The Hadīth mentions Tahlīl and Takbīr by Muhrims during the day of ‘Arafah.
It shows the keenness of the Tābi‘īs to know what is best among the Sunnahs and etiquettes..

1288
Sa‘īd ibn Jubayr reported: We returned along with Ibn ‘Umar until we reached Jam‘. He led us in the Maghrib and ‘Ishā’ prayers with one Iqāmah. Then, he left as he said: "This is how the Messenger of Allah (may Allah's peace and blessings be upon him) led us in prayer in this place.".

Commentary : The Companions (may Allah be pleased with them) were keen to follow the Prophet's example in everything, especially the acts of worship, including the obligation of Hajj.
In this Hadīth, the Tābi‘i Sa‘īd ibn Jubayr relates what was done by ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) during Hajj. He informs that they returned from ‘Arafāt along with Ibn ‘Umar (may Allah be pleased with him) until they reached Jam‘, which is Muzdalifah. It is the third among the sacred Mashā‘ir by which the pilgrims pass and is located between Mina and ‘Arafāt. The pilgrims stay there after leaving ‘Arafāt at the end of the ninth day of Dhul-Hijjah, and then they perform therein the Maghrib and ‘Ishā’ prayers, combined and shortened, and they collect from it the pebbles for throwing Jamarāt at Mina. The pilgrims stay there till the morning of the following day, the day of Eid al-Ad'ha, after which they head to Mina. It is called Jam‘ because people gather (Yajtami‘) therein. Ibn ‘Umar (may Allah be pleased with him) led them in the Maghrib and ‘Ishā’ prayers with one Iqāmah and did not offer a supererogatory prayer between them. He then left. The manner of doing that: He pronounces Iqāmah for prayer and offers the Maghrib prayer as three Rak‘ahs and then makes Taslīm. Then, he offers the ‘Ishā’ prayer as two Rak‘ahs. Indeed, he did so because he saw the Prophet (may Allah's peace and blessings be upon him) doing it. Then, he said: "This is how the Messenger of Allah (may Allah's peace and blessings be upon him) led us in prayer in this place," i.e., in Muzdalifah. This was explained by another version narrated by Muslim, in which Ibn ‘Umar said: The Messenger of Allah (may Allah's peace and blessings be upon him) combined the Maghrib and ‘Ishā’ prayers in Jam‘ - i.e., in Muzdalifah - offering the Maghrib as three and the ‘Ishā’ as two Rak‘ahs, with one Iqāmah. In a version by Al-Bukhāri, Ibn ‘Umar mentioned that the Messenger of Allah (may Allah's peace and blessings be upon him) offered the Maghrib and ‘Ishā’ prayers with one Iqāmah for each of them.
The Hadīth mentions that the Maghrib and ‘Ishā’ prayers are to be combined in Muzdalifah..

1292
’Umm Habībah reported: We used to do it during the lifetime of the Prophet (may Allah's peace and blessings be upon him): We would set forth during Ghalas (pre-dawn darkness) from Jam‘ to Mina. And in a version: We would set forth during Ghalas from Muzdalifah..

Commentary : The Companions (may Allah be pleased with them) were keen to follow the Prophet's example in everything, especially the acts of worship, including the obligation of Hajj, whose pillars, Sunnahs, and etiquettes must be taken from the Prophet's guidance, which clarifies in detail what the Qur'an mentions in brief terms.
In this Hadīth, ’Umm Habībah (may Allah be pleased with her), the Prophet's wife, informs that, during the Prophet's lifetime, they used to set forth from Jam‘ - and in a version: Muzdalifah - to Mina at the time of Ghalas. Ghalas: the darkness of the latter part of the night mixed with the light of morning. The meaning: The Prophet (may Allah's peace and blessings be upon him) would send the weak members of his family - the elderly, the women, and the children, as well as the sick - fearing crowdedness for them. So, weak people would stand at Al-Mash'ar al-Harām during the night, remembering Allah Almighty and supplicating Him with what came to their minds. Then, they would head to Mina before the Imām stood at Al-Mash'ar al-Harām and before he left for Mina. Some of them would reach Mina during the Fajr prayer so that they would throw Jamrat al-‘Aqabah. Some of them would reach Mina after that time, and they would throw Jamrat al-‘Aqabah, which is the largest Jamrah. This is intended to facilitate things for women and the weak during the rituals of Hajj, as they were allowed to hasten their departure from Muzdalifah to Mina before the rise of the sun.
Jam‘ (Muzdalifah): It is the third among the sacred Mashā‘ir by which the pilgrims pass and is located between Mina and ‘Arafāt. The pilgrims stay there after leaving ‘Arafāt at the end of the ninth day of Dhul-Hijjah, and then they perform therein the Maghrib and ‘Ishā’ prayers, combined and shortened, and they collect therein the pebbles for throwing Jamarāt at Mina. The pilgrims stay there till the morning of the following day, the day of Eid al-Ad'ha, after which they head to Mina. Mina is a valley surrounded by mountains and located east of Makkah, between Makkah and Mount 'Arafah. It is situated nearly 6km away from the Sacred Mosque. Mina is the place where the rituals of Hajj are performed, and the pilgrims stay during the day of Tarwiyah, the day of Eid al-Ad'ha, and the days of Tashrīq. It is the site of throwing the Jamarāt, which happens between sunrise and sunset during these days of Hajj. The Hady are also slaughtered there..

1294
Ibn ‘Abbās reported: The Messenger of Allah (may Allah's peace and blessings be upon him) sent me from Jam‘a at the time of Sahar with the luggage of the Prophet of Allah (may Allah's peace and blessings be upon him). I said: Were you informed that Ibn ‘Abbās said: He had sent me in the latter part of the night? He said: No, but only like that: at the time of Sahar. I said to him: Ibn ‘Abbās said: We threw the Jamrah before dawn, and where he performed the Fajr prayer? He said: No, but only like that..

Commentary : The Companions (may Allah be pleased with them) were keen to follow the Prophet's example in everything, especially the acts of worship, including the obligation of Hajj, whose pillars, Sunnahs, and etiquettes must be taken from the Prophet's guidance, which clarifies in detail what the Qur'an mentions in brief terms.
This Hadīth demonstrates the vast mercy of the Prophet (may Allah's peace and blessings be upon him) toward the weak members of his Ummah, even during the performance of worship, as he used to enjoin facilitation for people. ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) informs that the Messenger of Allah (may Allah's peace and blessings be upon him) sent him from Muzdalifah to Mina at the time of Sahar. Sahar: the time shortly before dawn. It is said: It extends from the last third of the night to the rise of dawn. "with the luggage of the Prophet of Allah (may Allah's peace and blessings be upon him)." Luggage is the belongings of a traveler which are heavy to carry. The Prophet (may Allah's peace and blessings be upon him) sent Ibn ‘Abbās along with the weak members of his family, including the elderly, the women, and the children, as well as the sick, for fear that they might be hurt in the crowdedness. So, the weak people would stand at Al-Mash‘ar al-Harām during the night, remembering Allah Almighty and supplicating Him with whatever came to their minds. Then, they would head to Mina before the Imām stood at Al-Mash‘ar al-Harām and before he left for Mina. Some of them reached Mina at the time of the Fajr prayer, and so they threw Jamrat al-‘Aqabah, and some others arrived at Mina after that time, and they threw Jamrat al-‘Aqabah, which is the largest Jamrah.
Jam‘a is Muzdalifah, and it is the third among the sacred Mashā‘ir by which the pilgrims pass and is located between Mina and ‘Arafāt. The pilgrims stay there after leaving ‘Arafāt at the end of the ninth day of Dhul-Hijjah, and then they perform therein the Maghrib and ‘Ishā’ prayers, combined and shortened, and they collect therein pebbles for throwing Jamarāt at Mina. The pilgrims stay there till the morning of the following day, the day of Eid al-Ad'ha, after which they head to Mina.
Ibn Jurayj asked his Shaykh ‘Atā’ ibn Abi Rabāh: Were you informed that Ibn ‘Abbās (may Allah be pleased with him) said: "He had sent me in the latter part of the night"? He replied: No! Rather, he said: "at the time of Sahar" i.e., without specifying a certain hour. So, Ibn Jurayj asked him: Did Ibn ‘Abbās say: We threw the Jamrah before dawn, and where did he perform the Fajr prayer? He replied: No! He did not mention to me when he threw the Jamrah or where he prayed. He did not tell me anything beyond what I have mentioned to you.
The Hadīth shows how Islam facilitates things for the weak people during Hajj and allows them to throw the Jamrah before dawn before people come in crowds.
It demonstrates the integrity in transmitting the Sunnah and traditions from the Prophet (may Allah's peace and blessings be upon him) and from the Companions (may Allah be pleased with them)..

1297
Jābir reported: I saw the Prophet (may Allah's peace and blessings be upon him) throwing pebbles while riding his mount on the day of Nahr, and he was saying: "Learn your rituals, for I do not know whether I will be performing Hajj after this Hajj of mine.".

Commentary : The Companions (may Allah be pleased with them) were keen to follow the Prophet's example in everything, especially the acts of worship, including the obligation of Hajj, whose pillars, Sunnahs, and etiquettes must be taken from the Prophet's guidance, which clarifies in detail what the Qur'an mentions in brief terms.
In this Hadīth, the noble Companion Jābir ibn ‘Abdullāh (may Allah be pleased with him) informs that he saw the Prophet (may Allah's peace and blessings be upon him) during the Farewell Hajj - which was in the tenth Hijri year - throwing Jamrat al-‘Aqabah while riding his mount - his she-camel which he used for traveling - during the day of Nahr, i.e., his throwing of Jamrah during the day of Eid, on the tenth day of Dhul-Hijjah, and that he (may Allah's peace and blessings be upon him) threw the Jamrah while riding so as to display his act to the people. He was saying to the people: "Learn your rituals," i.e., learn from me and memorize the rulings I practised during my Hajj through words and deeds. Take them from me, apply them, and teach them to others. Clarifying the reason for that, he (may Allah's peace and blessings be upon him) said: "for I do not know whether I will be performing Hajj after this Hajj of mine." This was a signal for bidding farewell to them, informing them about his imminent death, urging them to be keen on learning from him and seizing the opportunity of accompanying him and learning the matters of the religion. Hence, this was called the Farewell Hajj.
The Hadīth mentions that the Prophet (may Allah's peace and blessings be upon him) enjoined his Ummah to learn the matters of the religion, especially the rituals, from him, and not to act according to their personal whims; rather, they should follow the Sunnah he laid down for them..

1298
’Umm Al-Husayn reported: I performed the Farewell Hajj along with the Messenger of Allah (may Allah's peace and blessings be upon him) and saw him when he threw Jamrat al-‘Aqabah and returned while he was riding the mount, and Bilāl and Usāmah were with him. One of them was leading his camel, while the other was raising his cloth over the head of the Messenger of Allah (may Allah's peace and blessings be upon him) to protect him from the sun. She said: The Messenger of Allah (may Allah's peace and blessings be upon him) talked at length, and then I heard him saying: "If a maimed slave - I think she said: black - is appointed to govern you, and he leads you according to the Book of Allah Almighty, listen to him and obey him.".

Commentary : The Companions (may Allah be pleased with them) were keen to follow the Prophet's example in everything, especially the acts of worship, including the obligation of Hajj whose pillars, Sunnahs, and etiquettes must be taken from the Prophet's guidance, which clarifies in detail what the Qur’an mentions in comprehensive terms.
In this Hadīth, the female Companion ’Umm Al-Husayn (may Allah be pleased with her) informs that she performed the Farewell Hajj along with the Messenger of Allah (may Allah's peace and blessings be upon him). It was called as such because the Prophet (may Allah's peace and blessings be upon him) seemed to have been bidding farewell to the Companions, and he passed away shortly thereafter. It took place during the tenth Hijri year. She saw him when he threw Jamrat al-‘Aqabah al-Kubra in the morning of the tenth day of Dhul-Hijjah, the day of Eid al-Ad'ha, and he left on his mount, which is used for traveling. He (may Allah's peace and blessings be upon him) was riding a she-camel during this Hajj. He (may Allah's peace and blessings be upon him) threw the pebbles while he was riding so as to display his act to the people. The Companions with him were Bilāl ibn Rabāh and Usāmah ibn Zayd (may Allah be pleased with both of them). One of them was leading the she-camel and pulling it from the front, and the other was raising his clothing over the head of the Messenger of Allah (may Allah's peace and blessings be upon him) to shade him from the sun. The version by An-Nasā’i pointed out that the one leading the she-camel was Bilāl (may Allah be pleased with him) and the one raising his clothing was Usāmah (may Allah be pleased with him).
Then, ’Umm Al-Husayn (may Allah be pleased with her) informed that the Messenger of Allah (may Allah's peace and blessings be upon him) talked at length; In the version by An-Nasā’i: "Then, he delivered a sermon to the people. He praised Allah and lauded Him and mentioned many things" i.e., the Prophet (may Allah's peace and blessings be upon him) mentioned many rulings during this sermon. One of these is that he (may Allah's peace and blessings be upon him) said: "If a maimed slave," i.e., with an amputated limb, nose, or ear ", is appointed to govern you," i.e., is appointed as your leader. Yahya ibn al-Husayn said: "I think she", i.e., his grandmother, "said: black". In the Hadīth reported by Anas ibn Mālik (may Allah be pleased with him) and narrated by Al-Bukhāri: "as if his head is like a raisin," A person in whom these traits are combined is in utmost lowliness. The Prophet (may Allah's peace and blessings be upon him) meant to indicate that people usually disdain him.
If he assumes authority and "leads you according to the Book of Allah Almighty, listen to him and obey him", i.e., listening and obeying is due upon the subjects to such a governor, as long as he adheres to Islam and calls to the Book of Allah Almighty. If, however, he rules according to his personal inclination and in contradiction to the Qur'an and the Sunnah, no obedience is due to him.
The Hadīth mentions that Jamrat al-‘Aqabah is thrown on the day of Nahr.
It demonstrates that Jamrat al-‘Aqabah may be thrown while riding.
It also indicates that a Muhrim can shade his head with a cloth or the like.
The Hadīth points out the obligation to obey the rulers as long as they enjoin things involving obedience to Allah, not disobedience to Him..

1299
Jābir ibn ‘Abdullāh reported: I saw the Prophet (may Allah's peace and blessings be upon him) throwing the Jamrah with the like of pebbles of Khadhf..

Commentary : Hajj is one of the five pillars of Islam. The Prophet (may Allah's peace and blessings be upon him) clarified how to perform Hajj through his statements and acts, and he commanded Muslims to learn the rituals from him. Hence, a Muslim must follow the Prophet's example.
In this Hadīth, Jābir ibn ‘Abdullāh (may Allah be pleased with him and his father) informs that he saw the Prophet (may Allah's peace and blessings be upon him) during Hajj throwing Jamrat al-‘Aqabah in the morning of the day of Nahr, the 10th of Dhul-Hijjah, and he threw it with pebbles like those of Khadhf. Khadhf: throwing a pebble or a stone or holding it between one's forefingers and throwing it. This is meant to demonstrate the size of the thrown pebbles in terms of smallness and largeness. So, the pebbles the Prophet (may Allah's peace and blessings be upon him) threw were larger than chickpeas and smaller than hazelnuts. This denotes the prohibition of exaggeration in religion, like the belief that throwing large stones is more profound than throwing small ones. The throwing comprises seven pebbles each time, and they should be separated and thrown one after the other.
The Hadīth shows the facilitation of Islam in throwing the Jamarāt, and that the stones should be small to avoid causing harm to the people during the rituals..

1299
Jābir reported: The Messenger of Allah (may Allah's peace and blessings be upon him) threw pebbles at the Jamrah (stoning pillar) on the Day of Nahr (10th of Dhul-Hijjah) at Duha (forenoon), but threw after that when the sun passed its zenith..

Commentary : Hajj is one of the five pillars of Islam. The Prophet (may Allah's peace and blessings be upon him) clarified the manner of performing Hajj through his statements and acts and he commanded Muslims to learn the rituals from him. Hence, Muslims must follow the Prophet's example.
In this Hadīth, Jābir ibn ‘Abdullah (may Allah be pleased with him and his father) reports that the Prophet (may Allah's peace and blessings be upon him) threw pebbles at the Jamrah, namely Jamrat al-‘Aqabah, on the Day of Nahr, i.e., the 10th of Dhul-Hijjah, which is the Day of Eid al-Ad'ha that was so-called given the slaughtering of Hady and ’Ud-hiyahs that occur on that day. "Duha", i.e., is the forenoon time that starts from sunrise until Zawāl (when the sun reaches its zenith). As for the pebbles to be thrown on the Days of Tashrīq (11th, 12th, and 13th of Dhul-Hijjah), the Prophet (may Allah's peace and blessings be upon him) threw them after the sun had passed its zenith, and Zawāl starts from noon.
The Jamrahs that should be stoned are three, which are: The first Jamrah: It is called "As-Sughra" (the smallest) or "Ad-Dunya" (the nearest). It is the first Jamrah after Al-Khayf Mosque at Mina. It was called "Dunya", which is derived from "dunuww" (nearness), on account of its being the nearest Jamrah to Al-Khayf Mosque. The second Jamrah: It is called "Al-Wusta" (the middle one). It lies after the first Jamrah and before Jamrat al-‘Aqabah. Jamrat al-‘Aqabah: It is also called "Al-Jamrah al-Kubra" (the biggest Jamrah). It lies at the end of Mina in the direction of Makkah, and it is not part of Mina..

1300
Jābir reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Istijmār is by odd numbers, throwing the pebbles is by odd numbers, Sa‘i between Safa and Marwah is by odd numbers, Tawāf is by odd numbers; and when any of you engages in Istjimār, he should do so by odd numbers.".

Commentary : This Hadīth demonstrates some Islamic Sunnahs and etiquettes and Shar‘i teachings. The Prophet (may Allah's peace and blessings be upon him) informs that Istijmār - which is to remove or dry up urine and stools with stones - should be done by odd numbers, i.e., Witr, which is three times. If cleaning is not done three times, he must do it more times until it is achieved. But if it is achieved by an odd number, there should be no more times. And if it is done an even number of times, he should wipe it one more time to make it odd. Likewise, throwing the Jamarāt in Hajj should be done with seven pebbles, which is an odd number. And Sa‘i between Safa and Marwah should comprise seven rounds, which is an odd number. And the Tawāf around the Ka‘bah should consist of seven rounds, which is an odd number.
Then, the Prophet (may Allah's peace and blessings be upon him) said: "and when any of you engages in Istjimār, he should do so by odd numbers." It is said that the statement at the beginning of the Hadīth is intended to refer to the number of times of doing it, and the statement here refers to the number of stones involved. Or the statement is repeated to give particular emphasis and attention to this matter, as it may be neglected with its daily repetition, unlike other things. So, the earlier statement is intended for information, and the latter is intended for urging and showing care. And it is said: Istijmār here refers to the use of incense, which is done by putting a stick of incense on a Jamrah of fire (ember); and it should also be done by an odd number..

1305
Anas ibn Mālik reported: When the Messenger of Allah (may Allah's peace and blessings be upon him) came to Mina, he went to the Jamrah (stoning pillar) and threw pebbles at it. After that, he went to his lodging in Mina and sacrificed. Then, he said to the barber: "Shave from here," pointing at his right side, then, at the left side. Then, he distributed it (his hair) among the people. [Another narration reads]: He said to the barber: "Here," and pointed with his hand at the right side like this. Then, he distributed his hair among those who were near him. He said: Then, he pointed at the barber and at the left side. So, he (the barber) shaved it, and he (the Prophet) gave it to ’Umm Sulaym. Another narration reads: He said: He started with the right half, and he distributed it among the people, each one taking a hair or two. Then, he asked for the left half to be shaved, and he did the same with it. Then, he (may Allah's peace and blessings be upon him) said: "Here, Abu Talhah," and he gave it to Abu Talhah..

Commentary : Hajj is one of the five pillars of Islam. The Prophet (may Allah's peace and blessings be upon him) clarified the manner of performing Hajj and ‘Umrah through his statements and acts, and he commanded Muslims to learn the rituals from him. Hence, Muslims must follow the Prophet's example.
In this Hadīth, Anas ibn Mālik (may Allah be pleased with him) narrates that the Messenger of Allah (may Allah's peace and blessings be upon him) reached Mina after spending the night at Muzdalifah. Then, he stoned Jamrat al-‘Aqabah al-Kubra on the morning of Eid al-Ad'ha, the 10th of Dhul-Hijjah. Stoning is to be done by using small pebbles the size of a chickpea and smaller than a hazelnut, or the size of a bean seed. Mina: It is a valley surrounded by mountains. It is located on the eastern side of Makkah, on the way between Makkah and ‘Arafah Mount. It is almost six kilometers away from the Sacred Mosque. It is the place where the Jamrahs are stoned and where the Hadys (sacrificial animals) are slaughtered.
Then, after throwing the pebbles, he (may Allah's peace and blessings be upon him) went to his dwelling place in Mina and slaughtered his Hadys, which were a hundred. The Prophet (may Allah's peace and blessings be upon him) slaughtered sixty-three of them with his own hand and ordered ‘Ali to slaughter the rest of the hundred, as mentioned in Sahīh Muslim.
After that, the Prophet (may Allah's peace and blessings be upon him) ordered the barber to shave his hair, pointing at his right side so the barber would start with it, then at the left side. Shaving or shortening the hair is the ritual that ends the acts of Hajj and ‘Umrah. The Prophet (may Allah's peace and blessings be upon him), then started giving people this hair for the sake of Tabarruk (seeking blessings) from the Prophet's hair. He distributed the hair shaved off the right side among people, then he took the hair shaved off the left side and gave it to ’Umm Sulaym, as mentioned in one of the narrations. In another narration: He (may Allah's peace and blessings be upon him) gave the hair of the left side to Abu Talhah.
The Hadīth clarifies some of the acts of Hajj that are to be performed in Mina, including stoning Al-Jamrah al-Kubra, then shaving the hair starting with the right side followed by the left side.
The Hadīth also indicates the act of seeking blessings from the Prophet's traces, which is something unique to the Prophet (may Allah's peace and blessings be upon him).
It also clarifies the purity of human hair.
Moreover, the Hadīth makes it clear that shaving the head is better than shortening, following the Prophet's example..

1305
Anas ibn Mālik reported: After the Messenger of Allah (may Allah's peace and blessings be upon him) had thrown the pebbles at the Jamrah, slaughtered his sacrifice, and shaved, he turned his right side (of his head) to the barber who shaved it. Then, he called Abu Talhah al-Ansāri and gave it to him. After that, he (the Prophet) turned the left side to him (the barber) and said: "Shave it," and he did. He (the Prophet), then, gave it to Abu Talhah and said: "Distribute it among people.".

Commentary : The Prophet's Companions used to hasten to get any of the Prophet's traces seeking blessings thereby, and this Hadīth presents one of those incidents. Anas ibn Mālik (may Allah be pleased with him) narrates that after the Prophet (may Allah's peace and blessings be upon him) had thrown pebbles at Jamrat al-‘Aqabah al-Kubra in Mina on the morning of Eid al-Ad'ha, the 10th of Dhul-Hijjah, during the Farewell Hajj on the tenth Hijri year, and after he had slaughtered his sacrifice, i.e., slaughtered his sacrificial animal and Hady, and wanted to shave his hair, he (may Allah's peace and blessings be upon him) turned the right side of his head to the barber, as he preferred beginning with the right side in everything, and the barber shaved it. The Prophet (may Allah's peace and blessings be upon him), then, called Abu Talhah al-Ansāri, the husband of ’Umm Sulaym who was the mother of Anas (may Allah be pleased with them), and gave him the hair that was shaved off. He chose him in particular because of his special status. Then, the Prophet (may Allah's peace and blessings be upon him) turned the left side of his head to the barber and said: Shave it, and he did. He, then, gave it to Abu Talhah and said: "Distribute it among people," i.e., among his Companions. Perhaps the Prophet (may Allah's peace and blessings be upon him) distributed his hair between them to remain as a blessing and as a reminder among them, as if by doing this he was referring to the approach of his death and to the end of the time of companionship.
In Ahmad's narration, Abu Talhah gave it to ’Umm Sulaym, his wife, who used to mix it in her perfume. It has been established that some of the Companions used to take the Prophet's sweat and add it to their perfume. Others used to seek the traces of his fingers on the food to eat from where he ate, and others used to drink from the leftovers of his drink. All this went along with their compliance with the Sunnah, their following of the Prophet's guidance out of love for the Prophet (may Allah's peace and blessings be upon him), and out of seeking blessings from his honorable traces. This is exclusive to the Prophet's tangible traces.
The Hadīth refers to the act of seeking blessings from the Prophet's hair and keeping it.
The Hadīth also shows how the Imam or the leader consoles his companions and followers by distributing gifts and presents to them.
It also highlights the act of beginning with the right side of the head when shaving.
It denotes the merit of Abu Talhah (may Allah be pleased with him) that was obvious in saving his share, then giving him the other half, and granting him the honor of distributing it among people.
The Hadīth also shows consolation between friends in terms of gifts and presents and the fact that consolation does not necessarily entail equality..

1308
Ibn ‘Umar reported: The Messenger of Allah (may Allah's peace and blessings be upon him) performed Tawāf al-Ifādah (pouring forth) on the Day of Nahr, then returned and prayed Zhuhr in Mina. Nāfi‘ said: Ibn ‘Umar used to perform Tawāf al-Ifādah on the Day of Nahr, then return and pray Zhuhr in Mina, and mention that the Prophet (may Allah's peace and blessings be upon him) did this..

Commentary : Hajj is the fifth pillar of Islam. The Messenger of Allah (may Allah's peace and blessings be upon him) clarified the rituals of Hajj in his words and acts, which were reported by the noble Companions (may Allah be pleased with them) just as they had learned them from the Prophet (may Allah's peace and blessings be upon him).
In this Hadīth, the great Companion, ‘Abdullah ibn ‘Umar (may Allah be pleased with him and his father), reports that during the Farewell Hajj on the 10th year of Hijrah, the Messenger of Allah (may Allah's peace and blessings be upon him) "performed Tawāf al-Ifādah on the Day of Nahr", i.e., he performed Tawāf al-Ifādah at the Sacred House, referring to the Tawāf that comes after standing at ‘Arafah and throwing pebbles at Al-Jamrah al-Kubra. It was called so because the pilgrim performs it after his Ifādah (setting forth) from Mina to Makkah. The Day of Nahr is the 10th of Dhul-Hijjah and the Day of Eid al-Ad'ha. It was called so because of Nahr (slaughtering) the Hady and Ud-hiyahs on that day. Ibn ‘Umar (may Allah be pleased with him and his father) reports that the Prophet (may Allah's peace and blessings be upon him) returned after that and prayed Zhuhr in Mina, which is a valley surrounded by mountains, located on the eastern side of Makkah on the way between Makkah and ‘Arafah Mount. Mina is known to be the place of performing the rituals of Hajj and the place where the pilgrims spend the night on the Day of Tarwiyah, the Day of Nahr, and the Days of Tashrīq, as it is the place where the Jamrahs (stoning pillars) are stoned between sunrise and sunset during those days of Hajj, and it is the place where the sacrificial animals are slaughtered.
It was said: The Prophet (may Allah's peace and blessings be upon him) prayed Zhuhr in Makkah, as mentioned in Sahīh Muslim on the authority of Jābir (may Allah be pleased with him) who said: "Then, the Messenger of Allah (may Allah's peace and blessings be upon him) rode and set forth towards the House and prayed Zhuhr in Makkah." It was said: What happened is that after the Prophet (may Allah's peace and blessings be upon him) had performed Tawāf al-Ifādah, the time for Zhuhr prayer became due. So, he prayed Zhuhr in Makkah at its earliest time. Then, he returned to Mina and found the people waiting to pray with him. So, he led them in prayer once again. In this way, the Hadīths could be understood together without needing to give preponderance to some of them over the other.
Nāfi‘, the freed slave of Ibn ‘Umar and the one who narrated this Hadīth from him, said that Ibn ‘Umar (may Allah be pleased with him and his father) was very keen on following the Prophet (may Allah's peace and blessings be upon him) in all his actions, whether as a traveler or a resident..

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Nāfi‘ reported: that Ibn ‘Umar regarded Tahsīb (stopping at Al-Muhassab after the completion of Hajj) as an act of Sunnah, and he used to perform the Zhuhr prayer in Hasbah during the day of Nafr. Nāfi‘ said: The Messenger of Allah (may Allah's peace and blessings be upon him) engaged in Tahsīb, and the caliphs did it after him..

Commentary : Hajj is one of the Tawqīfi acts of worship whose rituals were demonstrated by the Prophet (may Allah's peace and blessings be upon him) during the Farewell Hajj. The Prophet's actions during his Hajj were Sunnah and guidance for those who came after him. The Companions were keen to follow the Prophet's guidance and act like him in all the affairs of Hajj and other things.
In this Hadīth, Nāfi‘, the freed slave of Ibn ‘Umar, informs that ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) regarded Tahsīb as an act of Sunnah, i.e., one of the Prophet's actions. Tahsīb: to halt at Muhassab after completing Hajj following the days of throwing the Jamarāt. Muhassab: Al-Abtah or Al-Bat'hā’. It is a place lying between Mina and Makkah and is closer to Mina. It is said: It is the place of throwing the Jamarāt at Mina, and it used to be called Khayf Bani Kinānah. Khayf: The place that goes down from the mountain and rises above the valley. It is located outside Makkah from the direction of Madīnah.
Nāfi‘ informed that ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) used to perform the Zhuhr prayer at Al-Hasbah during the day of Nafr (departure), which is the day of returning from Mina after the completion of the Hajj rituals. The pilgrims have two days of Nafr (departure): First: The second day from the days of Tashrīq. Second: The third day from the days of Tashrīq, which is the 13th of Dhul-Hijjah; and this is the day intended here, for it was the day during which the Prophet (may Allah's peace and blessings be upon him) departed in his Hajj.
Nāfi‘ said: "The Messenger of Allah (may Allah's peace and blessings be upon him) engaged in Tahsīb, and the caliphs did it after him," i.e., they stopped at Al-Muhassab. This is the view of Ibn' Umar that stopping at this place is one of the Sunnahs of Hajj. However, 'Ā’ishah (may Allah be pleased with her) and others would not stop at this place during Hajj after the Prophet's passing. The relevant Hadīths point out that the Prophet (may Allah's peace and blessings be upon him) stopped at this place after the completion of the Hajj rituals, for this was easier for his departure to Madīnah and so that his Companions and those who would leave with him could gather there.
The Hadīth shows how the Companions would pursue the Prophet's guidance and were keen to follow his Sunnah..

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Ibn ‘Umar reported: that the Prophet (may Allah's peace and blessings be upon him) and Abu Bakr and ‘Umar used to alight in Al-Abtah..

Commentary : Hajj is one of the Tawqīfi acts of worship whose rituals were demonstrated by the Prophet (may Allah's peace and blessings be upon him) during the Farewell Hajj. The Prophet's actions during his Hajj were Sunnah and guidance for those who came after him. The Companions were keen to follow the Prophet's guidance and act like him in all the affairs of Hajj and other things.
In this Hadīth, ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) informs "that the Prophet (may Allah's peace and blessings be upon him)" during his lifetime "and Abu Bakr and ‘Umar (may Allah be pleased with both of them)" during their caliphate "used to alight in Al-Abtah." The Prophet (may Allah's peace and blessings be upon him) alighted there on the 13th day of Dhul-Hijjah after he returned from Mina after the completion of the Hajj rituals. Al-Abtah: It is Al-Muhassab; it is a place lying between Mina and Makkah and is closer to Mina. It is said: It is the place of throwing the Jamarāt at Mina, and it used to be called Khayf Bani Kinānah. Khayf: The place that goes down from the mountain and rises above the valley. It is located outside Makkah from the direction of Madīnah.
The Prophet (may Allah's peace and blessings be upon him) stopped there after the end of the days of throwing the Jamarāt, and Rāfi‘, his freed slave (may Allah be pleased with him), had set up a tent for him in this place. After that, Abu Bakr and 'Umar followed the Prophet (may Allah's peace and blessings be upon him) in that, and they would stop in this place at the same time and some of the Companions, like 'Abdullāh ibn' Umar, considered it to be one of the Sunnahs of Hajj, as narrated in the Sahīh Muslim Collection.
‘Ā’ishah (may Allah be pleased with her) stated that the Prophet (may Allah's peace and blessings be upon him) stopped at this place because this was easier for his departure to Madīnah and so that his Companions and those who would leave with him could gather there, as narrated in a version by Muslim, in which ‘Ā’ishah (may Allah be pleased with her) reported: "that she would not do that, and she said: Indeed, the Messenger of Allah (may Allah's peace and blessings be upon him) alighted there because it was an easier place for his departure."
The Hadīth shows how the Companions - such as Abu Bakr and ‘Umar (may Allah be pleased with both of them) - would pursue the Prophet's guidance and were keen to follow his Sunnah..

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Abu Rāfi‘ reported: The Messenger of Allah (may Allah's peace and blessings be upon him) did not command me to stop at Al-Abtah when he departed from Mina, but I came and set up his canvas therein, and he came and alighted. [Another version] adds: And he was in charge of the Prophet's belongings..

Commentary : The rituals of Hajj are among the Tawqīfi acts of worship which were demonstrated by the Prophet (may Allah's peace and blessings be upon him) during the Farewell Hajj. The Prophet's actions during his Hajj were Sunnah and guidance for those who came after him. The Companions were keen to follow the Prophet's guidance and act like him, and they were also keen to demonstrate what is part of the Sunnah and what is not part of the Sunnah, yet it was accidentally done by the Prophet (may Allah's peace and blessings be upon him).
In this Hadīth, the noble Companion Abu Rāfi‘ (may Allah be pleased with him) - the Prophet's freed slave and servant - "and he was in charge of the Prophet's belongings" i.e., he was responsible for the Prophet's personal items; he informs that the Messenger of Allah (may Allah's peace and blessings be upon him) did not enjoin him when he departed from Mina, to stop at Al-Abtah, which means a spacious place, and it here refers to a location between Mina and Makkah. It is also called Al-Muhassab and Khayf Bani Kinānah. Al-Abtah today comprises buildings and markets. The Prophet (may Allah's peace and blessings be upon him) departed from Mina after throwing the pebbles on the 13th day of Dhul-Hijjah, following the completion of the Hajj rituals.
Abu Rāfi‘ (may Allah be pleased with him) said: "but I came and set up his canvas therein." Canvas is a tent made of wool or other material. Then, the Prophet (may Allah's peace and blessings be upon him) came, alighted, and rested in this tent set up at Al-Abtah - and this happened before the Farewell Tawāf. In a Hadīth in the Sahīh Al-Bukhāri Collection, Anas ibn Mālik reported: "that the Prophet (may Allah's peace and blessings be upon him) performed the Zhuhr, ‘Asr, Maghrib, and ‘Ishā’ prayers and then had a sleep in Al-Muhassab, after which he rode toward the House and performed Tawāf around it."
The Prophet (may Allah's peace and blessings be upon him) alighted in this place after completing the Hajj rituals, for it was easier for his departure to Madinah and so that his Companions and those who would leave with him could gather there, as narrated in a version by Muslim, in which ‘Ā’ishah (may Allah be pleased with her) reported: "Indeed, the Messenger of Allah (may Allah's peace and blessings be upon him) alighted there because this place was easier for his departure.".