| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

977

Narrated `Abdur Rahman ibn `Aabis: I heard Ibn `Abbaas(may Allah be pleased with them) answering the question of a man who wanted to know whether he had joined the Prophet ﷺ in the `Eid prayer. He said to him, "Yes. I could not have joined him had I not been young. He ﷺ came out till he reached the mark which was near the house of Katheer ibn As-Salt. There, he offered the ‘Eid prayer and then delivered the ‘Eid sermon. After he finished the prayer, he went towards the women and Bilal walked in his company. He preached to them and advised them and ordered them to give alms. I saw the women putting their ornaments with their outstretched hands into Bilal's garment. Then the Prophet ﷺ along with Bilal returned home..

Commentary : The ‘Eid prayer has a great importance in Islam; and by it, the power of the religion and the unity and gathering of the Muslims are shown. Furthermore, it is an occasion during which people manifest their joy, pleasure, and longing to draw near to Allah, Exalted be He.

In this hadeeth, the taabi’ee, `Abdur Rahman ibn `Aabis reports that ‘Abdullah Ibn ‘Abbaas(may Allah be pleased with them) was asked about his presence at the ‘Eid prayer with the Prophet ﷺ. Then, Ibn ‘Abbaas(may Allah be pleased with both of them) mentioned that he [indeed] attended the prayer with the Prophet ﷺ and [then] said: “If I was not young, I would not have [been able] to have seen him” - that is to say: that he witnessed the ‘Eid and joined in its events with the Prophet ﷺ as a young boy, who almost was not able to be present [at the events] due to his young age - if it were not for his closeness from the Prophet ﷺ. Despite his young age, he (may Allah be pleased with them) understood what the Prophet ﷺ did on this day. It is possible that his statement meant that he went with the Prophet ﷺ to the women’s prayer space when he ﷺ wanted to exhort them; [as well as] what he is going to report about them [in this narration later on] because the presence of a boy at a such young age (i.e., child) is to be present with women.

Then, Ibn ‘Abbaas(may Allah be pleased with them) reported that the Prophet ﷺ set out towards the location of the ‘Eid prayer near the house of Katheer ibn al-Salt - [which] is a big house in al-Madeenah, and was used as a Qiblah for the site where the two ‘Eid prayers were performed; and a mark was placed on it for that reason [i.e. to serve as an indicator of which direction the Qiblah was for the prayer]. Katheer ibn al-Salt built his house at a time after the Prophet ﷺ. As it was a landmark that is well-known to people, Ibn ‘Abbaas described that the place of the prayer for ‘Eid was near the house of Katheer, and it overlooked the interior of Buṭhaan - [which] is a valley located near the middle of al-Madeenah.

Then, the Prophet ﷺ performed two rakʿahs for the ‘Eid prayer without an adhaan or iqaamah [being called], nor any sunnah prayers performed before or after it. Afterwards, he ﷺ delivered the sermon to the people, [which] is like the sermon delivered on Fridays - and is comprised of two parts and a pause [in between both of them]; except that it is delivered after the prayer and not before it (as is the case for the Friday sermon).

Then, the Prophet ﷺ came to the women, and with him was Bilal (may Allah be pleased with him) - whom was the servant of the Prophet ﷺ and would [oftentimes] be entrusted with collecting the alms.

So, the Prophet ﷺ preached and exhorted to them, and bid them to offer alms. After which, the women of the Companions hastened in doing so, [by] even grabbing their jewellery and tossing it into the garment of Bilal. After that, the Prophet ﷺ went to his house with Bilal (may Allah be pleased with him). The Prophet ﷺ used to gather the alms for the purpose of distributing it amongst those in need; like what his ﷺ custom was with voluntary charities and zakaat.

From the benefits that we can conclude from this hadeeth is that the Imaam should preach and exhort the women if they do not hear the sermon with the men.

This hadeeth highlights the merit and virtue of Ibn ‘Abbaas(may Allah be pleased with them), along with the virtue of the women of the Companions and shows how they hastened with eagerness in offering alms.

It teaches us that when women attend the prayers of men and their congregations, they should be separated from the men as a precaution, out of fear that temptation [may rise] against them.

It teaches us that we should set out towards the site where the ‘Eid prayer will be held, and that the ‘Eid prayer is offered before the sermon is delivered [by the Imaam].

Lastly, we understand from this hadeeth the permissibility of taking young children out towards the place of prayer, so that they may be blessed by attending the prayer, hearing the supplications of the Muslims, and so they may participate in manifesting the rites and ceremonies of Islam with the large number of those who attend.

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979

Narrated Ibn `Abbaas(may Allah be pleased with them: I witnessed the `Eid al-Fitr prayer with the Prophet ﷺ, Abu Bakr, `Umar and `Uthmaan(may Allah be pleased with them); and all of them offered the ‘Eid prayer before delivering the sermon. Once the Prophet ﷺ finished, (after completing the prayer and the sermon) he gestured with his hand, as if I am now looking at him now, to the men so that they remain seated, as he walked through their rows. He set out with Bilal to the site where the women were seated. Then, he ﷺ recited to them: {O Prophet! When believing women come to you to take the oath of allegiance that they will not worship anything other than Allah, will not steal, will not commit illegal sexual intercourse, will not kill their children, and will not utter slander, intentionally forging falsehood (by making illegal children belonging to their husbands)} [Quran 60:12] After he finished, he said to them, “Are you fulfilling this covenant?" One lady, other than whom none replied, said, "O Allah's Messenger, yes we do!" (The, sub-narrator, al-Hasan did not know who the lady was.) Upon which, Bilal (may Allah be pleased with him) said to them: "Hasten to give alms, let my father and mother be sacrificed for you." Thereupon, he spread out his garment and the women started throwing fatakhs and rings into his garment. .

Commentary : The Prayer of ‘Eid has requisites, recommended actions, and etiquettes, which the Prophet ﷺ, and his Rightly Guided Caliphs always ensured to perform them; and his noble Companions (may Allah be pleased with them) narrated all of that for us, as they saw and learned them from the Prophet ﷺ.

In this hadeeth, ʿAbdullah ibn ‘Abbaas(may Allah be pleased with them) reports that he was present at the ‘Eid prayer which he performed with the Messenger of Allah ﷺ, Abu Bakr, ʿUmar, and ʿUthmaan(may Allah be pleased with them) - and each in [their own] time while [they served] as Caliphs. All of them offered the ‘Eid prayer before the sermon.

This hadeeth is a clear demonstration and evidence toward [distinguishing] that the Prayer of ‘Eid preceded the sermon and the matter, which the Prophet ﷺ pursued diligently in and was observed by the Rightly Guided Caliphs (may Allah be pleased with them) and continued this practice thereafter.

Next, ʿAbdullah ibn ‘Abbaas(may Allah be pleased with them) reported that the Prophet ﷺ delivered a sermon to the people. Ibn ‘Abbaas then states [in his report]: “It is as if I am looking at him,” to confirm in this part of the hadeeth that he remembers the action[s] of the Prophet ﷺ and what he is reporting about it.

[And regarding] his statement: “when [he motioned] with his hands [for them] to remain seated” - this is because the congregation wanted to leave, so he ﷺ ordered them to remain sitting until his needs were met. The other possible interpretation is that they all set out to leave or they wanted to follow him ﷺ, but he ﷺ stopped them and ordered them to remain seated. It is also possible that they wanted to clear and widen the way for the Prophet’s ﷺ passage when he ﷺ began walking between the people and splitting the prayer rows until he came to the prayer area of the women. Thereafter, he ﷺ preached and exhorted the women who were present to realign themselves towards Allah and recited to them the ayah: you to take the oath of allegiance that they will not worship anything other than Allah, will not steal, will not commit illegal sexual intercourse, will not kill their children, and will not utter slander, intentionally forging falsehood (by making illegal children belonging to their husbands)} [Quran 60:12] It is said, the reason the Prophet ﷺ recited this noble ayah was to remind them of the pledge of allegiance which took place between him and the women when the Prophet ﷺ conquered Makkah.

When he finished reciting the ayah, The Prophet ﷺ asked them: “Are you fulfilling your covenants?” - this was to confirm with them [of the time over] that which they pledged their allegiance to him on these great matters.

Then, one woman from amongst them responded: “Yes.” - namely, that is to say: “We are fulfilling our covenants.” And none, other than her, responded to the Prophet ﷺ; thus, her answer was the final say on behalf of everyone.

Ibn Jurayj, the narrator of the hadeeth, said: “al-Hasan ibn Muslim did not know who the respondent was.” It is said: it is possible that this woman was Asmaa’ bint Yazeed ibn al-Sakan(may Allah be pleased with her) who was known as the preacher of women [i.e., she was given this title because she would speak on behalf of the women and always take the initiative to ask the Prophet about the matters of women].

Then, the Prophet ﷺ ordered them to offer alms. Afterwards, Bilal (may Allah be pleased with him) spread out his garment, and then said, “Come! Let my father and mother be your sacrifice!” This is an invitation from Bilal [to encourage] them to give alms, and he asked Allah that his father and mother be a ransom for all of them as a protection from all evil. Upon hearing this, all of them hastened to offer alms until they tossed their fatakhs and rings into the garment of Bilal.

The fatakh is a ring which does not have a stone or gem on it.

From the benefits that we can learn from this hadeeth: (i) the virtue of the women among the Companions (may Allah be pleased with them) and their hastening in offering alms. (ii) The Imaam should exhort the women if they do not hear the sermon with the men. And (iii), the permissibility of women giving alms from their wealth and personal jewellery without the permission of their spouses.

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980

Hafsa bint Seereen said, "On ‘Eid we used to forbid our girls to go out for `Eid prayer. A woman came and stayed at the palace of Bani Khalaf, so I went to visit her. She mentioned that her in-law (the husband of her sister) took part in twelve expeditions along with the Prophet ﷺ and her sister was with him in six of them. Her sister mentioned to her that they used to nurse the sick and treat the wounded. Once she asked the Prophet ﷺ: 'O Allah's Messenger! If a woman has no Jilbaab, is there any harm if she does not come out (on `Eid day)?' The Prophet ﷺ said, 'Her companion should let her share her Jilbab with her, so they both participate in the good deeds and witness the supplications of the believers.' " Hafsa added, "When Um-`Atiya came, I went to her and asked her, 'Did you hear anything about such-and-such?' Um-`Atiya said, 'Yes, let my father be sacrificed for the Prophet ﷺ - whenever she mentioned the name of the Prophet ﷺ she always used to say, 'Let my father be' sacrificed for him -. He said, 'Virgin mature girls staying often screened (or said, 'Mature girls and virgins staying often screened—Aiyoob (the one who narrated it from Hafsa is not sure as which was right) and menstruating women should come out (on the `E’id day). But the menstruating women should keep away from the Musalla. Let all the women should participate in the good deeds [on this day] and witness the supplications of the believers." Hafsa said, "On that I said to Um-`Atiya, 'Also those who are menstruating?' " Um-`Atiya replied, "Yes. Do they not attend `Arafat and such-and-such events?". .

Commentary : Islam has honoured the Muslim woman, protected her dignity, and given her a high status and importance in society, after she did not amount to [nothing] more than a trivial house item before Islam had emerged. The Wise Lawgiver [i.e., Allah] did not forbid the Muslim woman from participating in the demonstration of religious rituals if the religious parameters were maintained. For that reason, she was encouraged to set out towards the site where the ‘Eid prayer is performed - so that she can witness the blessings and the supplications of believers.

In this hadeeth, the female taabiʿee, Hafsah bint Seereen mentioned that they used to forbid the young woman who recently reached puberty from leaving her home to head towards the place of the ‘Eid prayer. Perhaps, they used to do this due to their lack of knowledge with its permissibility; or it is as if they would do that because of what happened after the first generation [i.e., the time of the Prophet ﷺ] - when corruption and the like became rampant.

A woman, whose name is not known, came to them and stayed in the palace of Bani Khalaf, which is a palace near al-Basrah, and is attributed to a descendant of the grandfather of Ṭalha ibn ʿAbdullah ibn Khalaf - who is known as Ṭalha al-Ṭalahaat.

After this woman noticed that the people prevented the women from setting out towards the place where the ‘Eid prayer is performed, she reported to them about the husband of her sister - and that he was present [and took part] alongside the Prophet ﷺ in twelve battles, while her sister was present with her husband for six of them. Her sister related [to her] that she remained with the women to tend to the sick and treat the wounded. On ‘Eid, her sister asked the Prophet ﷺ about the ruling of a woman going out to the place where the ‘Eid prayer was to be held if she did not have a loose veil that covered her head and body. The Prophet ﷺ instructed her to borrow one from one of her sisters in Islam, so as she can set out by herself towards the prayer site to take part in the blessings, making supplication, [and observing] the supplications of the believers.

Then, Hafsah bint Seereen relates that when Umm ʿAtiyyah came, she asked her about the report of the woman [whose name was not known] regarding menstruating women attending the ‘Eid prayer. She confirmed and believed it and reported that the Prophet ﷺ would order all of the women - even those who were on their menses and young women who recently reached puberty - to set out towards the prayer area [on] ‘Eid. In other words, Hafsah bint Seereen asked Umm ʿAtiyyah inquiringly: “Does the menstruating woman take part [in the observances] of ‘Eid?” [To this], Umm ʿAtiyyah replied: “Yes, may my father be sacrificed for the Prophet ﷺ.” Then, she mentioned some examples of cases where menstruating woman would participate [in them]. She said: “Doesn’t the menstruating woman present herself at ʿArafaat and other such places, and partake [in their rites]? “

[Things] such as al-Muzdalifah and throwing the pebbles at the Jamaraat. This is just a [simple] listing of the [various] events and large gatherings which a woman can partake in while she is on her menses. By analogy, it is permissible for the menstruating woman to be present at the site of the ‘Eid prayer, but she should remain behind the rows without praying.

From the benefits that we can conclude from this hadeeth: (i) the menstruating woman should not forgo the remembrance of Allah or refrain from attending places of goodness, such as gatherings of knowledge and Allah’s remembrance - other than [at] the masjid, (ii) the Muslim women can go out [and partake in the observances] of ‘Eid, because when the Prophet ﷺ ordered the one who does not have a jilbaab (a long flowing outer garment) to borrow one. So, this is all the more reason for the one who owns a jilbab to attend it, (iii) this narration is a beautiful demonstration of the noble character that the women of the Ansaar had in striving to veil themselves and forbidding their womenfolk from departing [their homes] without a wide and loose jilbaab that covers their bodies, (iv) it is permissible for women to go out to a battle if there is a benefit in doing so, and there is safety from temptation and corruption, and (v) the great respect and veneration of the Companion (may Allah be pleased with them) for the Prophet ﷺ, even [to the point] that they rarely mentioned him ﷺ without offering their fathers and mothers as a ransom to him ﷺ .
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982

Ibn ‘Umar (may Allah be pleased with him) related that the Prophet ﷺ used to slaughter - or perform nahr – his sacrificial animal at the site of ‘Eid prayer.

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Commentary : The Prophet ﷺtaught us the requisites, recommended actions and etiquettes related to the ‘Eid days. One of these [pertinent] topics is the slaughtering of the sacrificial animal, which is a ritual from amongst the significant Islamic rites.

In this hadeeth, ʿAbdullah ibn ʿUmar (may Allah be pleased with them) reports that the Prophet ﷺ used to slaughter his sacrificial animal at the site of ‘Eid prayer, in front of the people. He used to slaughter the sacrificial animal by a horizontal cut through the throat – or by the means of nahr which is similar to the regular method of slaughter, but the slaughtering happens by a vertical movement of the spear to the lower part of the throat. The latter method is preferred for slaughtering camels.

It is said that the Prophet ﷺ used the method of nahr on the camels of sacrifice whereas the regular slaughtering method he used on cows and sheep. This ritual was performed at the site of ‘Eid prayer, whenever he ﷺwas in al-Madeenah.

The reason the Prophet ﷺ slaughtered the sacrificial animals at the site of the ‘Eid prayer is so that the people could see him, in order that they may slaughter [their own animals] with certainty after him and observe his manner of slaughtering the animal, because this kind of acts of worship require clarification [so people can be able to perform it]. The other reason is so that the people can [hasten] to slaughter their sacrificial animals after the prayer, as mentioned in the narration documented in Saheeh al-Bukhaaree and Saheeh Muslim from the hadeeth of al-Baraaa’ ibn ʿAaazib(may Allah be pleased with them) wherein he said: “The first thing to be done on this day is to perform the prayer; then, return [to our abodes], and slaughter our sacrificial animals.”

This teaches us that the sacrifice is not valid [if done] before the ‘Eid prayer, because the sacrifice is a public act of worship that [is generally done] in the vicinity of the people. For this reason, doing it in public is preferable; because, by doing so, the sunnah is revived. Nevertheless, it is permissible to perform the ritualistic sacrifice at any place in the house, even inside the houses, and so on.

Ibn ʿUmar (may Allah be pleased with them) diligently applied this Sunnah to the extent it was reported that one time he was ill and could not partake in the ‘Eid prayer; therefore, he ordered Naafiʿ to slaughter his sacrificial animal at the site of the ‘Eid prayer. This was reported by [Imaam] Maalik in the Muwatta’.

From the other benefits that we can conclude from this hadeeth is we should demonstrate and publicly practise the ritualistic slaughter on the day of ‘Eid..

985

Narrated Jundab(may Allah be pleased with him): On the Day of Nahr, the Prophet ﷺ offered the prayer and delivered the sermon and then slaughtered the sacrifice. Then he said, "Anybody who slaughtered (his sacrifice) before the prayer should slaughter another animal in lieu of it, and the one who has not yet slaughtered should slaughter the sacrifice mentioning Allah's name on it.".

Commentary : The slaughtering of a sacrificial animal is one of the most significant rites of Islam. It is a public ritual in all regions; and is considered an appointed act of worship, and its time enters after the ‘Eid prayer and sermon have been performed.

In this hadeeth, Jundab ibn ʿAbdullah al-Bajalee(may Allah be pleased with him) reports that the Prophet ﷺ performed the ‘Eid prayer first on the Day of Nahr. The use of the word nahr here refers to ‘Eid al-Aḍhaa, and it is often called the Day of Nahr because the pilgrims slaughter their sacrificial animals on that day, on the 10th day of DhulHijjah. The Prophet ﷺ offered the ‘Eid prayer without an adhaan or iqaamah, nor any prayers which are performed before or after it. After he ﷺ completed the prayer, he delivered the ‘Eid sermon and exhorted the people. The sermon of ‘Eid is like the sermon delivered on Fridays - and is comprised of two parts and a pause [in between both of them]; except that it is delivered after the prayer and not before it (as is the case for the sermon of Friday). After delivering the ‘Eid sermon, the Messenger of Allah ﷺ slaughtered his sacrificial animal at the Musallaa.

Then, the Prophet ﷺexplained that whoever slaughtered his sacrificial animal before the ‘Eid prayer, effectively, must slaughter another in its place. This is because the first slaughtered animal did not suffice and is not considered a [completion of a] rite, nor as a ritualistic sacrifice. As for the one who did not slaughter his sacrifice before the ‘Eid prayer, then he should slaughter it after the prayer and mention the Name of Allah on it - that is to say: Let him sacrifice it to Allah, because saying bismillah (by the name of Allah) when slaughtering the animal manifests the person’s Islam; differ from those who slaughter for the sake of other things; suppress the Shayṭaan; and be blessed by His Noble Name of Allah – Exalted be He.
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986

Jaabir(may Allah be pleased with him) related that on Day of ‘Eid, the Prophet ﷺ would return by a different road from the one he had taken when going out..

Commentary : The Prophet ﷺtaught us the requisites of ‘Eid, along with its recommended actions and etiquettes. One of these [pertinent topics] is how to go to the site where the ‘Eid prayer is held and returning to one’s [home afterwards]. In this hadeeth, Jaabir ibn ʿAbdullah(may Allah be pleased with them) states that it was the habit of the Prophet ﷺafter leaving from the ‘Eid prayer and his deliverance of the sermon, to return to his abode from another way other than the route which he took to the Musallaa.

It is said that the wisdom of this practise was so that he ﷺ may spread happiness to all his Companions (may Allah be pleased with them); or so they can benefit from it in fulfilling their needs concerning: knowing the rulings, or [that they may] learn [something] and then carry it out, or give charity, or greet them, and the like.

It is also possible that he ﷺ used to do it in order to visit his kin who were not on his first route, or to lessen the crowd amongst him ﷺ, or so that the two paths [that he treaded] may testify for him, or to make the rites of Islam apparent and established, or to vex the hypocrites and Jews, or to alarm them by the multitude of people who were with him, or to be optimistic about [a] transformation of [their] state[s] towards forgiveness and contentment, or that he intended to multiply the reward by increasing the [number of steps] of the two paths in going to the Musallaa and returning from it. All of these aspects are possible, by the permission of Allah, Exalted be He..

991

Naafi’ related that ‘Abdullaah ibn ‘Umar (may Allah be pleased with them) would [sometimes] offer Witr [in the form of three prayer units] but would make tasleem after the first two units, and then offer the last unit independently so he could [have some time in between] to attend some of his needs..

Commentary : Witr is the last prayer of the night that Muslims perform after their night supererogatory prayers.

In this hadeeth, the taabi’ee - Naafi’, the servant of ʿAbdullah ibn ʿUmar, reports that Ibn ʿUmar (may Allah be pleased with them) would break the Witr prayer into two parts so as he would perform the concluding part of the prayer (i.e., Taasleem) after the first two units, and then offer the last unit separately. In other words, he would sit to do the tashahhud [i.e., the portion of the prayer where one declares the testimony of faith]; and afterwards, perform the tasleem. Thereafter, he would stand and perform a single unit so that he may try to attend some of his needs”- that is to say, his action was due a need; and that his custom [generally] for the Witr prayer was to perform the three units jointly [i.e., without any breaks or separations].

This is an explanation on how to perform the Witr prayer; it is either prayed three units continuously with one tasleem, or disjointly with two tasleems. In the case of the latter, one should offer two prayer units and conclude it with tasleem [thereafter]. Then, offer the third prayer unit and conclude it with another tasleem..

996

Narrated ‘Aishah (may Allah be pleased with her): Allah's Messenger ﷺ offered Witr prayer (on different nights) at various hours, extending (from the 'Ishaa' prayer) up to the last hour of the night..

Commentary : The Prophet ﷺ used to pray so much at night, and encouraged us to perform the Witr prayer, and to make it the last prayer at night.

In this hadeeth, ‘Aishah (may Allah be pleased with her) expounds on the manner of the Prophet ﷺ towards the Witr prayer. The Mother of the Believers, ‘Aishah, was the most knowledgeable person of the prayer of the Messenger of Allah ﷺ at night; she was his wife and witnessed what other people were not able to in relation to his prayers at night. She learned its times, counted the number of its units, its [various] forms, and so forth.

She reported that the time of the prayer of the Prophet ﷺ varied with regards to Witr. Sometimes, he prayed it at the first part of the night; other times he prayed it in the middle of night; and some other times, he prayed it at its end. The reason he prayed it at different time is to make ease and accommodation towards his nation; thus, it is possible to offer the Witr prayer at any time of the night. However, the time of night during which the Prophet ﷺ eventually settled on to offer the Witr prayer was near the time before the appearance of morning twilight.

From this hadeeth we learn that the time of the Witr prayer extends [from the first part of the night] to before Fajr prayer, and that the minimum [number of prayer units] for the Witr prayer is one unit or three.
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999

Narrated Sa`eed ibn Yasaar: I was travelling with ‘Abdullah ibn ‘Umar on the road to Makkah. On the way, I feared that it was nearly fajr time, thus, I dismounted and performed the Witr prayer then joined ‘Abdullah. Upon seeing me, he said, “where have you been” I replied, I feared the time of Fajr to enter so I dismounted and prayed the Witr prayer. He said to me: Is not the Messenger of Allah ﷺ an excellent model and exemplar for you to emulate?' I said, 'Of course, by Allah, [he ﷺ is an excellent example for me to follow]'. He said, 'The Messenger of Allah ﷺ used to pray Witr on his camel.".

Commentary : The requirements of prayer in supererogatory prayers are not as strict in obligatory prayer; thus, it was made easier and considerate of the different circumstances of people.

Witr is the last prayer that a Muslim performs at night after the supererogatory prayers. If a Muslim is traveling, then he is granted some concessions that make the business of travel easier for him, such as shortening the prayers, and so on. From these concessions is the permissibility to pray the Witr while riding [on his mount] without [needing] to dismount from his camel, or [any other] means of transportation.

In this hadeeth, the taabi’ee, Saʿid ibn Yasaar reports that he was travelling with ʿAbdullaah ibn ʿUmar (may Allah be pleased with both of them) along the path to Makkah, and they had set out [from their place of departure] at night. However, when he became fearful that the time for the Fajr Prayer was approaching and [was] about to enter without praying Witr; he dismounted from his camel and then performed the Witr prayer. Then, ʿAbdullah ibn ʿUmar said to him: “Where have you been?”

Saʿeed replied: “I feared the time of Fajr to enter; thus, I dismounted and performed the Witr prayer.” To which, ʿAbdullah replied: “Is not the Messenger of Allah ﷺ an excellent model and exemplar for you to emulate?”Saʿeed responded: “Yes, by Allah! He ﷺ is an excellent example for me [to follow].”

ThenʿAbdullah related to him that the Messenger of Allah ﷺ used to perform the Witr prayer while he was traveling atop the back of his camel, setting out to wherever the camel was being led and that he would perform the opening takbir facing towards the Qiblah so that he could enter into the prayer. The validity of the prayer is not affected if the mount moved into in any direction after that. He ﷺ would motion with his head, gesturing for the movements of bowing and prostration. This was to facilitate and alleviate in matter[s] of supererogatory and voluntary prayers. As for that which is obligatory, one may not pray while he is on his mount - other than out of an excuse pertaining to an intense fear or sickness, and the like..

1000

Ibn ‘Umar narrated: The Prophet ﷺ used to offer (supererogatory) night prayers on his mount, gesturing with his head [for bowing and prostration]. However, he would never do this with compulsory prayers. He also used to pray Witr on his mount..

Commentary : The supererogatory prayer differs from the obligatory prayer with regards to some of its rulings, and some of which have been mentioned in this hadeeth. ʿAbdullah ibn ʿUmar (may Allah be pleased with them) narrates that the Prophet ﷺ would pray supererogatory prayers during the journey while he was riding atop his mount that he disembarked with in any direction that he proceeded towards. However, he would first perform the opening takbir while facing the Qiblah, and then his mount would move in any direction after that.

He ﷺ used to motion by gesturing, [and this was done] by moving his head to serve as an indication for the movements of bowing and prostration; and the nodding motions for the prostration were lower than the gestures for bowing. He ﷺ would do this for the supererogatory prayers, including the Witr prayer.

As for the obligatory prayers, he ﷺ would not do this while traveling. But rather, he used to dismount from his riding animal and perform the obligatory prayer on the ground, facing the Qiblah. This was to facilitate and alleviate in matter[s] of supererogatory and voluntary prayers. As for that which is obligatory, one may not pray while he is on his mount - other than out of an excuse pertaining to an intense fear or sickness, and the like..

1002

Narrated ‘Asim: I asked Anas ibn Maalik about the Qunoot [in the prayer]. He replied, "Definitely, it was recited." I asked again, "Was it recited before bowing or after it?" Anas replied, "Before bowing." I said: "But so-and-so told me that you informed him that it had been recited after bowing." Anas said, "He must be mistaken! Allah's Messenger ﷺ recited Qunoot after bowing for a period of one month. It was because he ﷺ sent about seventy men, known as the Reciters, to a group of pagans with whom the Prophet ﷺ had a peace treaty; they were less than them in number. (However, the pagans breached the treaty and killed the seventy Muslim men). Consequently, Allah's Messenger ﷺ recited Qunoot for a period of one month during which he asked Allah to punish them.".

Commentary : The prayer is an act of worship and no act of worship can be sanctioned except on the basis of a textual evidence to that effect. The Prophet ﷺ explained to us all its actions, etiquettes, and what else pertains to it, such as supplications and the Qunoot, which the Sunnah clarified for us, specifically on how to exercise them during times of misfortune.

In this hadeeth, the taabi’ee ‘Aasim al-Ahwal reports that he asked Anas ibn Maalik (may Allah be pleased with him) about the legitimacy of the Qunoot, which is a supplication offered during the prayer. It is prescribed to be recited when the imaam begins the last bowing with the supplication so as the people praying behind him say “Ameen” to his supplication.

The answer of Anas (may Allah be pleased with him) was that it is legitimate, and that the Prophet ﷺ performed it. Then, ‘Aasim inquired whether it was performed before the bowing or after it? To which, Anas responded by mentioning that it was performed before the bowing. Thereafter, ‘Aasim said to Anas (may Allah be pleased with him) - that: “someone informed me that you said: that the Qunoot was performed after the bowing.”

Anas responded by saying, “Kadhaba” - i.e. “He’s mistaken.” The Arabs say this word for the one who is mistaken: “Kadhabta” [which is literally translated as “you have lied”.]

Then, Anas (may Allah be pleased with him) related that the Prophet ﷺ once performed the Qunoot after the bowing for a month. In a wording [of another narration] as transmitted according to al-Bukhaaree, he adds: “From that incident, the Qunoot began to be performed, as we did not say it before that.” The lesson learned from this statement is that Qunoot is performed during the times of calamities that befall upon the Muslims. The story behind this is that the Prophet ﷺ dispatched a group from the Ahl al-Suffah - and it is said of them: that they were al-Qurraa’ (reciters of the Quran) and were 70 in number - to a tribe of the polytheists - and they were the people of Najd, from BaneeʿAamir - so that they could invite them towards Islam and recite the Quran to them. However, when they camped in a place near a well called Bi’rMaʿoona, ʿAamir ibn al-Ṭufayl and a group of people from the Arab tribes moved towards the encampment - and the respective tribes were Riʿl, Dhakwaan, Banu al-Hayyaan, and ʿUsayyah - and attacked and killed them. No one survived, except Kaʿb ibn Yazeed al-Ansaaree. This occurred in the 4th year A.H.

Anas’ statement [referring to the al-Qurraa’ being sent] “to a tribe of polytheists [whose numbers] were less than them” - that is to say: the number of the Qurraa’ was less than those to whom they were originally dispatched to. It has been said that this means, rather, that the Messenger of Allah ﷺ sent the Qurraa’ to a tribe of the polytheists who had a treaty with him, and not to those who did not. But they violated the treaty when they betrayed the Qurraa’.

The Prophet ﷺ performed the Qunoot continuously for a month, without any breaks. He ﷺ supplicated against them during the Fajr prayer, like what is [reported] in a narration in Saheeh al-Bukhaaree and Saheeh Muslim on the authority of Anas (may Allah be pleased with him): who narrates that the Prophet ﷺ said “the Qunoot for one month in the Fajr prayer”: and he would say: “Verily, the ʿUsayyah have disobeyed Allah and His Messenger.” According to Abu Dawood, on the authority of Ibn ʿAbbaas(may Allah be pleased with them): “The Messenger of Allah ﷺ performed the Qunoot for a month consecutively in the Dhuhr, ʿAsr, Maghrib, ʿIshaa’, and Fajr prayers” [i.e., the five obligatory prayers].

From the other benefits that we can conclude from this hadeeth is the permissibility of: (i) performing the Qunoot before bowing [in the last prayer unit], (ii) saying the Qunoot after bowing in the prayer during times of calamity, and (iii) supplicating against the people of treachery, oppressors, and to announce their names and declare them during the prayer.

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1009

Narrated Salim from his father that he said, "The following poetic verse occurred to my mind while I was looking at the face of the Prophet ﷺ while he was praying for rain. He did not get down till the rainwater flowed profusely from every roof-gutter:

A man with white complexion that rains is sought by virtue of his countenance,

He cares for the orphans and is the guardian of widows,

These were the words of Abu Talib.".

Commentary : The Messenger of Allah ﷺ was the best of people in manners and the most beautiful of them in character; and his Lord has created him with the most elegant of forms.

In this hadeeth, ʿAbdullah ibn ʿUmar (may Allah be pleased with them) narrates [about a time] when he saw the face of the Prophet ﷺ while he was praying for rain. [What this] means is: [that] he supplicated and prayed to Allah, Most High, for rainfall, upon which Allah, Exalted be He, answered his prayers and sent forth the rain until every meezaab flowed copiously. Meaning: the rain came down in an abundance. The word meezaab is what the water flows through from a high place [i.e., a gutter on the eaves of a building]. It is as if the rain came pouring down with force from the sky. When Ibn ʿUmar saw that, he remembered the words of Abu Taalib about the Prophet ﷺ:

A man with white complexion that rains is sought by virtue of his countenance,

He cares for the orphans and is the guardian of widows,

Meaning: the people used his supplications as a means of intercession during his lifetime and requested of him to pray for rain on their behalf after they despaired of rain. The Prophet ﷺ was the provider of sustenance for the orphans while [also] taking responsibility for their affairs, financial support, and shelter. And he ﷺ was the protector of the widows and protected them from whatever harm that may have come their way. The words “widows” here is the translation of the Arabic word araamil which is the plural for the word: armalah, and it is used to describe the woman whose husband has passed away [i.e., a widow].

It is as if Abu Taalib alluded to in this poem to what happened during the time of ʿAbd al-Muṭṭalib - when he prayed for rain on behalf of Quraysh, while the Prophet ﷺ, who was with him, was a young boy. It is possible that he praised him ﷺ with this for noticing the signs of that in him, even if he did not witness these events with him.

From hadeeth, we learn that the Prophet ﷺ possessed outstanding qualities with respect to the beauty of his appearance and disposition; and that he ardently helped people in any way he was able to, and that he did not stop praying for rain until every gutter flowed profusely.

It shows us that composing and reciting poetry in praise of Islam and the Messenger ﷺ is praiseworthy and should not be censured.

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1010

Anas ibn Maalik(may Allah be pleased with him) related that ‘Umar b. al-Khattab used to pray for rain using al-‘Abbaas ibn ‘Abd al-Muttalib as a means of intercession to Allah whenever they experienced a drought. He used to say, "O Allah! We interceded through our Prophet to You and You then sent us rain; and now we intercede through our Prophet’s uncle to You, therefore, give us water.” He said they were then given water..

Commentary : Allah, Exalted be He, holds the treasures of the heavens and earth in His hand, and it is out of His mercy that he sends down abundant rain after people despaired from it ceases. When this occurs, the istisqaa’ has been prescribed for them - which is to request [Allah] to send down rain out of Allah’s mercy and compassion.

In this hadeeth, Anas ibn Maalik(may Allah be pleased with him) reports that whenever it failed to rain during the time of his caliphate, ʿUmar ibn al-Khaṭṭaab(may Allah be pleased with him) would pray for rain (al-istisqaa’) - which is to head out to pray with humility, hope and fear, requesting for rain to be sent down; and the prayer of istisqaa’ is a two-units prayer in length.

The word al-Qahṭ used here refers to when it is dry, there is little water, and an absence of rain [i.e., periods of drought].

In this kind of circumstance, ʿUmar would appoint al-‘Abbaas ibn Abd al-Muṭṭalib - the paternal uncle of the Prophet ﷺ - to supplicate on behalf of the people; [and ʿUmar] would say: ‘O Allah! Verily, we used to ask our Prophet ﷺ to call upon You, so that he may be a means for us to You, because of his favour with You. And You heard his prayers and would send rain to us. And after the death of the Prophet ﷺ, we now ask the uncle of our Prophet ﷺ to serve as a means for us to You [ i.e., by his supplication and prayers for rain, so that it may come down]. So, bless us with rain!’

When ʿUmar used to do that; Allah, Exalted be He, would send down the rain upon them, due to the invocations for rainfall by al-Abbaas(may Allah be pleased with him).

This form of intercession is not an intercession through the righteous man and the [qualities being attributed] to himself, his rank, or his righteousness. But rather, it is an intercession through his invocation and appeals for help towards Allah, Exalted be He. ʿUmar (may Allah be pleased with him) did not intercede through the supplication of the Prophet ﷺ after his death, because doing this after his passing is impossible. For this reason, he resorted to a possible form of intercession; thus, choosing al-‘Abbaas(may Allah be pleased with them) due to his close familial relationship with the Prophet ﷺ from one perspective; and his righteousness, faith, and piety on the other.

So ʿUmar asked him to supplicate on their behalf, appealing for an abundant and beneficial rainfall.

From the other benefits that we can conclude from this hadeeth is we recognize the permissibility of the istisqaa’ prayer, and intercession is sought from the living, and not the dead.

This haadeeth also refutes those who seek intercession to Allah through the dead. .

1013

Narrated Shareek ibn ‘`Abdullah ibn Abi Namir: “I heard Anas ibn Maalik saying, "On a Friday, a person entered the Mosque through the gate facing the pulpit while Allah's Messenger ﷺ was delivering the sermon. The man stood in front of the Prophet ﷺ and said, 'O Allah's Messenger! The livestock have died, and the roads have been cut off; so please pray to Allah for rain.' " Anas added, "Allah's Messenger ﷺ raised both his hands and said, 'O Allah! Bless us with rain! O Allah! Bless us with rain! O Allah! Bless us with rain!' " Anas added, "By Allah, we could not see any trace of cloud in the sky and there was no building or a house between us and (the mountains of) Sila." Anas added, "A heavy cloud like a shield appeared from behind it (i.e., Sila' Mountain). When it came in the middle of the sky, it spread and then rained." Anas further said, "By Allah! We could not see the sun for a week. Next Friday a person entered through the same gate and at that time Allah's Messenger ﷺ was delivering the Friday's sermon. The man stood in front of him and said, 'O Allah's Messenger! The livestock are dying, and the roads are cut off, please pray to Allah to withhold rain.' "Anas added, "Allah's Messenger ﷺ raised both his hands and said, 'O Allah! Round about us and not on us. O Allah! On the plateaus, on the mountains, on the hills, in the valleys and on the places where trees grow.' So, the rain stopped, and we came out walking in the sun." Shareek asked Anas whether it was the same person who had asked for the rain (the last Friday). Anas replied that he did not know..

Commentary : The Prophet ﷺ taught us to turn towards Allah, Most High, by supplicating to Him for all of our affairs, and during times of misfortune specifically; thus, we invoke Him to take away the affliction from us. In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) narrates that a man entered through one of the entrances of al-Masjid al-Nabawee - and this entrance was facing opposite of the pulpit - while the Messenger ﷺ was on the pupil delivering the Friday sermon. The man stood facing the Messenger ﷺ directly and said: ‘O Messenger of Allah! The livestock have died, because of the lack of available nourishment and sustenance needed to live due to the restriction of rain, and the roads have been cut off - namely, the paths. The camels could not travel upon them due to their emaciation or weakness because of the scarcity of herbage, or cessation of nourishment [being available]; therefore, they were not brought along, or nothing could be carried by them. For these reasons, I ask you to call upon Allah to send down an abundant rainfall upon us.’ The Messenger of Allah ﷺ acceded to the man’s invocation and raised his hands in supplication and said: “O Allah! Bless us with rain!”, and he repeated it three times, because one of his customs was that whenever he made supplication, he would do so three times, and if he asked [for anything from his Lord], he would do it three times, as reported in Saheeh Muslim on the authority of Ibn Mas’ood(may Allah be pleased with him).

Anas ibn Maalik(may Allah be pleased with them) then reported that the sky was so clear when the Prophet ﷺ was supplicating while standing on his pulpit (i.e., there were no gathering clouds, nor any small, scattered, isolated clouds, nor did they see any winds or any other indicator that would suggest that rain is approaching.) Anas mentioned that between them and Salʿa - which is a mountain near al-Madeenah - there were no house[s] or building[s] obstructing their view. However, after the Prophet ﷺ supplicated, a cloud suddenly appeared from behind Salʿa that was similar to that of a turs in roundness - [but] not in scale. The tursis a weapon of war, that was used for protecting the combatant from the strikes of arrows and swords [i.e. a shield].

On his statement[s]: “When it reached the middle” [this] refers to the [new] small, scattered, isolated cloud which appeared before them.

“of the sky, it spread; then it began to rain.” - namely, the cloud continued circling until it reached the horizon, and then spread [across the sky] at that moment. This served as a sign [that Allah, Most High, would] fill the earth with rain.

[Later], Anas swore that they did not see the sun for a period of six days because the presence of clouds and rain persisted. Then, a man -it is possible that it was the same man [as last time], or someone else - entered the following Friday (the day of Friday) from the [same] entrance which the first petitioner entered, while the Prophet ﷺ was delivering the Friday’s sermon. The man stood in front of him ﷺ and said: ‘O Messenger of Allah! The livestock have died due to the large amount of rain, because the pasture[s] have been cut off; thus, the livestock have died from not being able to graze the land. And the roads have [also] been cut off, so it is impossible for them to take the paths due to the large amount of water. So, I ask you to call upon Allah so as clouds withhold the water within and not send down any [more] rainfall or water.’ The Prophet ﷺ then rose his hands, and then said: ‘O Allah! Around us…” - namely, that He sends the rain down around us, and not upon us. What is meant here is to divert the rainfall away from the buildings and send it down where they will not be harmed by it.

‘O Allah! Upon the Aakaam...’ - [Aakaam] is the plural for the word akamah, and it is a [mass] of naturally collected earth, or a massive plateau, or a small mountain, and what projects from the earth or mountains.

‘And al-Aajaam....” - they are tall structures that resemble palaces that served as some of the fortresses of al-Madeenah.

“And al-Dhiiraab…” - [Dhiraab] is the plural for the word Dharib, and it can be a large rock formation that projects from the earth, or small hills that cannot be considered mountain[s].

“And valleys, and places where trees grow.” - meaning: O Allah send the rains down to areas where trees and grasslands grow - and not on the trodden paths.

Accordingly, the rain ceased falling around al-Madeenah, and they departed from the masjid while walking in the sun. That was from the great bounties that Allah placed over His Prophet ﷺ, and through which He manifested his high status in the sight of Allah, Exalted be He.

From the other benefits that we can conclude from this hadeeth is that this is one sign of many that demonstrate the [truthful] prophethood of our beloved Prophet ﷺ.

It teaches us to observe the etiquette of supplication - the Prophet ﷺ did not call upon Allah to cease the rains categorically, because it is possible that there may be a need for its continuation.

The hadeeth shows us that supplicating Allah for the removal of any harm does not contradict our reliance upon Allah, and that it is permissible to speak with the khateebwhile he is on the pulpit delivering the sermon - out of necessity..

1022

Narrated Abu Ishaaq: 'Abdullah ibn Yazeed al-Ansaari went out with Al-Baraa' ibn 'Aazib, and Zayd ibn Arqam(may Allah be pleased with them) and invoked for rain. He ('Abdullah bin Yazeed) stood up but not on a pulpit and invoked Allah for rain and then offered a two-units prayer with loud recitation without calling the Adhaan or Iqaamah. .

Commentary : The Prayer for Rain (Istisqaa’) was prescribed for the sake [that we can] ask for rain and water when it has been cut off and restricted from when it usually descends. In this prayer, the imaam leads the people in prayer and performs two-units of it with complete humility and submission for Allah, asking Him to send down the rainfall upon them.

In this hadeeth, the taabiʿee, Abu Ishaaq al-Sabee’ee reports that ʿAbdullah ibn Yazeed al-Ansaaree - who was the governor of Kufah at the time of ʿAbdullah ibn al-Zubayr(may Allah be pleased with them) - went out with al-Baraa’ ibn ʿAazib and Zayd ibn Arqam(may Allah be pleased with them) and they performed the Istisqaa’ prayer - which is the appeal for water when it has long failed to appear. So, ʿAbdullah ibn Yazeed(may Allah be pleased with him) stood on his two legs and did not ascend upon the pulpit - to show imploration and weakness before Allah. Then, he asked for Allah’s forgiveness. This is because supplicating and beseeching Allah in fervent supplication are some of the greatest ways in which we can ward off calamity and remove harm. Then, he performed a two-unit prayer with those behind him during which he recited clearly with an audible voice. The two-units prayer is performed without an adhaanor iqaamah being called..

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.".

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..

1310

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..

1310

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..

1313

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.".

Book of Hadith

| Hadiths

Ibn ‘Umar (may Allah be pleased with him) related that the Prophet ﷺ used to slaughter - or perform nahr – his sacrificial animal at the site of ‘Eid prayer. .

Jaabir(may Allah be pleased with him) related that on Day of ‘Eid, the Prophet ﷺ would return by a different road from the one he had taken when going out..

Narrated ‘Aishah (may Allah be pleased with her): Allah's Messenger ﷺ offered Witr prayer (on different nights) at various hours, extending (from the 'Ishaa' prayer) up to the last hour of the night..

Ibn ‘Umar narrated: The Prophet ﷺ used to offer (supererogatory) night prayers on his mount, gesturing with his head [for bowing and prostration]. However, he would never do this with compulsory prayers. He also used to pray Witr on his mount..

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.".

’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..

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.".

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..

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..

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..

Ibn ‘Umar (may Allah be pleased with him) related that the Prophet ﷺ used to slaughter - or perform nahr – his sacrificial animal at the site of ‘Eid prayer.

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