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| 2 Hadiths

Hadith
1730
Narrated Mu’aawiyyah (may Allah be pleased with him): I cut short the hair of Allah's Messenger ﷺ with a sharp-edged arrow..

Commentary : The Messenger of Allah ﷺhas clarified the rituals of Hajj and ‘Umrah with his sayings and doings, and thereafter, the Companions (may Allah be pleased with them) transmitted them in full detail, to the point that people are clearly aware of their worship.
In this hadeeth, Mu’aawiyah ibn Aboo Sufyaan (may Allah be pleased with him) reports that he shortened the hair of the Messenger of Allah ﷺ.Perhaps, that may be during his exiting the Ihraam of the ‘Umrah of al-Ji’irraanah, which the Messenger of Allah ﷺperformed it when he conquered Makkah. It was called with that name because the Prophet ﷺentered Makkah at night and he performed the rites of ‘Umrah. Then, he left it at night and spent the night at al-Ji’irraanah, until he witnessed the morning there and until the sun of the next day inclined. Then, he ﷺheaded to Al-Madeenah. This happened in the eighth year of the Hijrah. He shortened his hair using Mishqas (sharp-edged arrow), which is the long and tall part of an arrow. This shows us that it is permissible to suffice with shortening the hair, even when shaving the head is better, which is applicable to both the Hajji and the ‘Umrah. Except that it is better for the one performing the Tamattu’-kind of Hajj to shorten the hair for the ‘Umrah and to shave it completely for the Hajj, so that shaving the head happens in the most perfect act of both acts of worship. 
Shaving the head is prescribed only for men while women are ordered to cut from their hair, so they exit their Ihraam. The acts of shaving and cutting the hair are from the rites of Hajj with which the pilgrim exits his Ihraam. It takes place after throwing the Jamrah of ‘Aqabah, after slaughtering his Hady, if he had it, and before the Tawaaf of Ifaadah. It takes place in ‘Umrah after completing the ritual walking between al-Safaa and al-Marwah.
This hadeeth highlights the legality of shortening the hair when exiting from the rites of Hajj and ‘Umrah..

1731
Narrated Ibn ‘Abbaas (may Allah be pleased with him): When the Prophet ﷺ came to Makkah, he ordered his Companions to perform Tawaaf around the Ka’bah and between Al-Safaa and Al-Marwah, to finish their Ihraam and get their hair shaved off or cut short.
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Commentary : The Hajj is the fifth pillar of Islam, and the Messenger of Allah ﷺexplained its rituals with his words and actions, and the honourable Companions (may Allah be pleased with them) transmitted them to us.
In this hadeeth, ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him)reports that when the Prophet ﷺarrived at Makkah with the intention to perform the Farewell Hajj in the tenth year of the Hijrah, he commanded his Companions (may Allah be pleased with them) who did not bring the sacrificial animals with them to Makkah from outside the boundaries (Meeqaat) or from their own hometowns – just as what the Messenger of Allah ﷺdid – to perform the rites of ‘Umrah. He ﷺordered them to perform seven rounds of Tawaaf aaround the Ka’bah, do the ritual walking between the Safaa and Marwah, and then either get their heads shaved or shorten their hair. Thereby, they can exit from their Ihraam and wait until it is the time of Hajj [known as the Tamattu’-form of Hajj]. So, on the Day of Tarwiyah, they should assume the Ihraam for Hajj from their respective places and perform the rites of Hajj. The best option for one performing Tamattu’ is to shorten his hair to exit the Ihraam for ‘Umrah and to shave his head to exit his Ihraam for Hajj, in order to allow shaving the head to happen in the most complete act of the two acts of worship.
The Messenger of Allah ﷺdid not perform this kind of Hajj, rather he performed the Qiraan-kind of Hajj by inserting the ‘Umrah into the Hajj. This was by performing the Tawaaf of the House on his first arrival and performing the ritual walking between the Safaa and Marwah. He remained in his Ihraam until he slaughtered the sacrificial animals after completing his Hajj. That is because he took the sacrificial animals along with him from Thoo al-Hulayfah.
This hadeeth shows that pilgrims who do not bring along with them Hady are prescribed to perform Hajj al-Tamattu’..

1732
Narrated Nafi' that Ibn 'Umar (may Allah be pleased with him) performed only one Tawaaf. He would take an afternoon nap and then return to Mina. That was on the day of Nahr (slaughtering)..

Commentary : Hajj is the fifth pillar of Islam, which the Messenger of Allah ﷺhas explained its rites by his statements and actions. His honourable Companions (may Allah be pleased with them) transmitted them to us just as they learned them directly from the Prophet ﷺ.
In this hadeeth Naafi’, the freed slave of Ibn ‘Umar reports that ‘Abdullah ibn ‘Umar (may Allah be pleased with him) used to perform Tawaaf once, that is, Tawaaf al-Ifaadah. It is also known as Tawaaf al-Ziyaarah (Tawaaf of Visit) because the pilgrim comes from Minaa to visit the Sacred House and he does not reside in Makkah. Instead, he returns to spend the night at Minaa – on the Day of Sacrifice (Day of Nahr), the tenth day of Thoo al-Hijjah, then he has a siesta in Makkah. The siesta here means to have some rest during the midday, even if is not accompanied by sleep. Then, he again returns to Minaa at the time of Thuhr, because the daylight hours were long. Minaa is a valley near the Sanctuary of Makkah wherein the pilgrims halt to spend the night there on the Day of Tarwiyah and the days of Tashreeq and perform the rite of throwing the pebbles.
It is reported on the authority of Ibn ‘Umar (may Allah be pleased with him) that the Messenger of Allah ﷺleft [for Makkah] on the Day of Sacrifice and then he returned and performed Thuhr at Minaa. [Saheeh Muslim]. Ibn ‘Umar (may Allah be pleased with him) would wait through having a siesta for the time in which the Prophet ﷺreturned to Minaa. That was because ibn ‘Umar (may Allah be pleased with him) was very keen to follow the Prophet ﷺin all his actions both on journeys and at home.
This hadeeth highlights the legality of performing Tawaaf al-Ifaadah on the Day of Sacrifice during the daytime..

1733
Narrated ‘Aaishah (may Allah be pleased with her): We performed Hajj with the Prophet ﷺ and performed Tawaaf-al-Ifaadah on the Day of Nahr (slaughtering). Safiyyah got her menses and the Prophet ﷺdesired from her what a husband desires from his wife. I said to him, "O Allah's Messenger! She is having her menses." He said, " Is she going to stop us [from travelling]?" We informed him that she had performed Tawaaf-al-Ifaadah on the Day of Nahr. He said, "(Then you can) depart."
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Commentary : Tawaaf al-Ifaadah is a pillar among the pillars of Islam and being pure is a precondition for the validity of Tawaaf.  When a woman menstruates before performing Tawaaf al-Ifaadah, then she should not leave until she has attained purity, thereafter, she should perform Tawaaf al-Ifaadah. This is different from Tawaaf al-Widaa’ (the Farewell Tawaaf), which drops from her, just as this hadeeth clarifies.
In this hadeeth, the Mother of Believers ‘Aaishah (may Allah be pleased with her) narrates that when the Companions (may Allah be pleased with them) performed the Farewell Hajj with the Prophet ﷺ, they performed Tawaaf al-Ifaadah on the Day of Sacrifice, that is on the tenth day of Thoo al-Hijjah. Then, the Mother of the Believers, Safiyyah bint Huyayy (may Allah be pleased with her) menstruated after performing Tawaaf al-Ifaadah. The Prophet ﷺdesired from her what a husband desires from his wife. This is an allusion to the intention of performing sexual intercourse. This happened when his wives sought permission from him concerning the performance of Tawaaf al-Ifaadah and he ﷺhad given them the permission. He thought that she had already performed the Tawaaf with them and had exited the second time, which makes it permissible thereafter for a man to come to his wife. When he was told that she was menstruating, he thought that she might have started menstruating before that to the extent that he refused her to perform Tawaaf al-Ifaadah in that account. Hence, the Prophet ﷺinquired concerning that saying, “Is she going to stop us [from travelling]?” Meaning: Are we going to be forced to stay behind until she attains the purity and performs Tawaaf al-Ifaadah? He was told, “Safiyyah (may Allah be pleased with her) has already performed Tawaaf al-Ifaadah,” or that ‘Aaishah notified him that she had already performed the Tawaaf with them. When he came to know about that, the concern that he had of staying behind and waiting until she attains purity and performs Tawaaf al-Ifaadah ceased to exist. He ﷺthen permitted them to travel and allowed Safiyyah (may Allah be pleased with her) to forgo Tawaaf al-Wadaa’..

1737
Narrated ‘Issaa ibn Talhah: ‘Abdullah ibn ‘Amr in al-‘Aas (may Allah be pleased with him) informed him that he witnessed the Prophet ﷺ when he was delivering the sermon on the Day of Nahr. He (may Allah be pleased with him) added: A man stood up and said, "I thought that such and such was to be done before such and such. I got my hair shaved before slaughtering." (Another said), "I slaughtered the Hady before throwing the pebbles." The people asked about many similar things, and the Prophet ﷺ responded to them by saying, "Do it (now) and there is no harm in all these cases." Whenever the Prophet ﷺ was asked about anything on that day, he replied, "Do it and there is no burden upon you."
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Commentary : The Companions (may Allah be pleased with them) accompanied the Messenger of Allah ﷺin the Farewell Pilgrimage, and they learned the rituals of Hajj directly from him ﷺ, as prescribed by his words and actions. They ensured to ask him ﷺabout all that they did not know and request clarification on whatever they found problematic.
In this hadeeth, ‘Abdullah ibn ‘Amr ibn al-‘Aas (may Allah be pleased with him) reports that he was with the Prophet ﷺand saw him on the Farewell Hajj in the tenth year of the Hijrah. He explained that the Prophet ﷺstood delivering the sermon on his she-camel at Jamrah in Minaa after the midday of the Day of Sacrifice. So, the pilgrims approached him asking him about the rulings of certain things that they needed to know regarding the actions and rites of Hajj. Some people asked him about the ruling of bringing forward some of the acts of Hajj on this day before others. One man asked him about his situation where he was unmindful and forgot, hence, ended up going against the chronological order of the rites. So, he shaved his head, before slaughtering. Another person inquired about his case as he slaughtered the sacrificial animal before throwing the pebbles at Jamarah al-‘Aqabah. The Prophet ﷺresponded to both of them by saying, “Do it and there is no burden upon you,” meaning: there is no sin or penalty upon you. On that day, he ﷺwas not asked about anything that was brought forward whereas it should have been delayed or anything that was delayed while it should have been brought forward among the rites of that day, but he replied to the inquirer saying:  Do it and it is sufficient what you have already done and there is no problem for you in bringing it forward or delaying it.
This hadeeth shows that one should ask a scholar in all his conditions, even if he is busy, riding, walking, or standing.
It highlights the easement of Islamic law concerning the order and arrangement of the acts of Hajj on the Day of Sacrifice.
It teaches us that a Muslim should learn the rulings of his religion by asking the people of knowledge, and he should not do an action unless he is aware of its ruling..

1746
Narrated Wabarah: I asked Ibn `Umar (may Allah be pleased with him), "When should I throw the pebbles?" He replied, "When your leader does that." I asked him again the same question. He replied, "We used to wait till the sun declined and then we would do the rite of throwing pebbles.
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Commentary : Hajj is the fifth pillar of Islam, which the Messenger of Allah ﷺhas explained its rites by his statements and actions. His honourable Companions (may Allah be pleased with them) transmitted them to us just as they learned them directly from the Prophet ﷺ.
In this hadeeth, Wabarah ibn ‘Abd al-Rahmaan al-Misally reports that he asked ‘Abdullah ibn ‘Umar ibn al-Khattaab (may Allah be pleased with him) concerning the time for the stoning of the pebbles during the days of Tashreeq, namely the eleventh, twelfth, and thirteenth of Thoo al-Hijjah. The pilgrim should start with the First Jamrah, the Second Jamrah, and then the Jamrah of al-‘Aqabah. His answer was that one should do it when the leader of Hajj starts throwing the pebbles. That was because he feared that people would oppose him and that would lead to a fitnah, although the matter is open and flexible. It is possible that he feared upon him that if he opposed the leader, then he would be subjected to harm from him. When he repeated the inquiry upon him, then it was not possible for him to conceal, he informed him of what they used to do in the night of the Prophet ﷺ. He informed him that they would lie in wait and wait for the midday and start stoning after the midday, that is, when the sun inclines from the zenith, which is the time for the Thuhr prayer.
This hadeeth emphasises the obedience of the leaders in those matters that do not contain the disobedience of Allah.
It teaches us to repeat the question to the scholar when he has not addressed the question, and that doing so is not considered being impolite..

1750
Narrated al-A’mash: I heard Al-Hajjaaj saying on the pulpit, "The Surah in which Al-Baqarah (the cow) is mentioned and the Surah in which the family of `Imran is mentioned and the Sura in which the women (An-Nisaa) is mentioned." I mentioned this to Ibraaheem, and he said, `Abd al-Rahmaan ibn Yazeed told me, 'I was with Ibn Mas`ood, when he did the throwing of Jamrah al-‘Aqabah. He went down the middle of the valley, and when he came near the tree (which was near the Jamrah) he stood opposite to it and threw seven small pebbles and said: 'Allahu-Akbar' on throwing every pebble.' Then he said, 'By Him, except Whom none has the right to be worshipped, here (at this place) stood the one on whom Sura al-Baqarah was revealed (i.e. Allah's Messenger ﷺ).'"
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Commentary : Hajj is the fifth pillar of Islam, which the Messenger of Allah ﷺhas explained its rites by his statements and actions. His honourable Companions (may Allah be pleased with them) transmitted them to us just as they learned them directly from the Prophet ﷺ.
In this hadeeth, the Taab’iee al-A’mash, Sulaymaan ibn Mihraan reports that he heard al-Hajjaaj ibn Yoosuf al-Thaqafee, the governor of Iraq during the Umayyad period, saying on the pulpit, “The Surah wherein al-Baqarah [the Cow] is mentioned, the Surah wherein Aal ‘Imraan is mentioned and the Surah in which an-Nisaa’ [the women] are mentioned.” He did not say Surah al-Baqarah [the Surah of the Cow], Surah Aaal ‘Imraan and Surah al-Nisaa’ [the Surah of the Women]. In a narration recorded by al-Nasaaee, it reads, “I heard al-Hajjaaj say, ‘Do not say Surah al-Baqarah, say instead, the Surah wherein al-Baqarah is mentioned.”
Al-A’mash mentioned what he had heard from al-Hajjaaj to Ibraaheem an-Nakha’i to clarify the correct. Al-A’mash did not mean to narrate from al-Hajjaaj.  He was not meant to do that, but he wanted to tell the story instead and to clarify the mistake of al-Hajjaaj concerning it with what is established from the person who is referred to regarding it. Ibraaheem narrated to him that ‘Abd al-Rahmaan ibn Yazeed told him that he had performed Hajj with ‘Abdullah ibn Mas’ood (may Allah be pleased with him) and he was with him when he pelted Jamarah al-‘Aqabah on the Day of Sacrifice, which is on the tenth day of Thoo al-Hijjah. This is the biggest Jamarah and it is situated in the last part of Minaa in the direction of Makkah. It is not an integral part of Minaa, rather it is a borderline from the direction of Makkah. He said: “He went inside the valley” , i.e. he stood in the middle of it, until when he was beside the tree, and he faced it - and this tree does not exist now - he came to it from its width. He threw seven pebbles at the Jamrah, saying: “Allah is the Greatest” with every pebble he threw, and in the narration of Muslim: “I said: O Aboo ‘Abd al-Rahmaan, but the people are throwing it from above it?!” He replied, “From here” - and he pointed to the belly of the valley – “the one to whom Surah Al-Baqarah ﷺwas revealed stood here,” and Ibn Mas’ood swore to that by Allah, beside Whom there is no other god, confirming what he said and what he transmitted from the Prophet ﷺ.
The specification by ibn Mas’ood of Surah al-Baqarah in terms of mentioning it in his oath without mentioning the other Surahs was as it has been said: He was pointing to the fact that many rulings concerning the Hajj are mentioned therein. As if he was saying: This is the station wherein the rites of Hajj were revealed, notifying thereby that the actions of Hajj cannot be sanctioned except on the basis of textual evidence from the Quran and Sunnah to that effect. It was said:  He mentioned it [the Surah] because of its length and its merit and the abundant rulings it covers.
The reason Ibraaheem al-Nakh’ee mentioned this hadeeth was to highlight the explicit statement of Ibn Mas’ood concerning the use of: “Surah al-Baqarah,” and that he did not say, “The Surah in which al-Baqarah is mentioned” as al-Hajjaaj al-Thaqafee claimed. 
This hadeeth refutes the claim of al-Hajjaaj and debunks the statement of all those who said, “One should not say Surah al-Baqarah, instead, it should be said, “The Surah in which al-Baqarah is mentioned.”
This hadeeth shows that the pebbles are pelted from the belly of the valley and that Takbeer should be said with every pebble used [for pelting].
It highlights the legality of taking an oath in order to emphasise the statement.
It also shows that the people of knowledge should deny and refute the leaders in a way that is appropriate..

1751
Narrated Ibn `Umar that he used to do the al-Jamrah al-Dunya (the Jamra near to the Khayf Mosque) with seven small stones and used to recite Takbeer on throwing every pebble. He then would go ahead till he reached the level ground where he would stand facing the Qiblah for a long time to invoke (Allah) while raising his hands (while invoking). Then he would throw the Second Jamrah and then he would go to the left towards the middle ground, where he would stand facing the Qiblah. He would remain standing there for a long period to invoke (Allah) while raising his hands and would stand there for a long period. Then he would throw Jamrah al-‘Aqabah from the middle of the valley, but he would not stay by it, and then he would leave and say, "I saw the Prophet ﷺ doing like this."
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Commentary : Hajj is the fifth pillar of Islam, which the Messenger of Allah ﷺhas explained its rites by his statements and actions. His honourable Companions (may Allah be pleased with them) transmitted them to us just as they learned them directly from the Prophet ﷺ.
In this hadeeth, Saalim ibn ‘Abdullah ibn ‘Umar reports that his father (may Allah be pleased with him) used to pelt the closest pillars on the days of Tashreeq using seven pebbles. In Arabic, this Jamrah is known as al-Dunyaa (closest) because it happens to be the closest of all the Jamarat to Minaa and the farthest from Makkah, and it is also known as as-Sughraa (the smallest). It is the first one after Masjid al-Khayf at Minaa. He explained that Ibn ‘Umar (may Allah be pleased with him) used to pronounce Takbeer after pelting each pebble. After, he would go to a distance from it until he used to halt at the plain surface of the belly of the valley so as to be safe from the flying pebbles that are used to pelt, he would stand facing the Qiblah and his back facing the Jamrah. He would stand up for a long time supplicating to Allah, the Mighty and Majestic, lifting his hands up in supplication. Then, he would pelt the middle Jamrah. Then, he would head towards its north and would descend to the plain surface of the belly of the valley, meaning: the middle of it as he did for the first Jamrah. He would stand for a long time, facing towards the Qiblah, at a place where pelting does not reach him, supplicating to Allah, the Mighty and Majestic, lifting his hands up. After this, he would pelt Jamarah al-‘Aqabah away from the belly of the valley. It is also known as al-al-Jamarah al-Kubraa. It is situated at the last part of Minaa in the direction of Makkah. It is not inside [the boundaries of] Minaa. Ibn ‘Umar (may Allah be pleased with him) would leave after pelting it and would not stand up to supplicate there unlike what he did at the two former Jamaraat. Then, he informed that he previously saw the Messenger of Allah ﷺdoing exactly what he did.
This hadeeth demonstrates the legality of pronouncing Takbeer during pelting the pebbles.
It also shows the permissibility of lifting the hands in prayer after pelting the two pillars, the small and the middle ones..

1754
Narrated ‘Aaishah (may Allah be pleased with her): 'I perfumed Allah's Messenger ﷺ with my own hands before finishing his Ihraam while yet he has not performed Tawaaf-al- Ifaadah.' She spread her hands (while saying so.)"
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Commentary : The Prophet ﷺexplained the rulings pertaining to Hajj and ‘Umrah and their recommended acts and etiquettes both verbally and practically. And the Companions (may Allah be pleased with them) transmitted all that they heard and witnessed from him ﷺconcerning this. The Messenger ﷺloved perfume and used it excessively at all times, as it was from the things that was made beloved to him of the worldly matters.
In this hadeeth, ‘Aaishah, the Mother of the Believers (may Allah be pleased with her) reports that she applied the fragrance with her hands on the Prophet ﷺwhen he assumed the Ihraam, meaning she applied fragrance on him before entering the state of Ihraam and after exiting from his Ihraam in Hajj before performing Tawaaf al-Ifaadah. This refers to the first exit from one’s Ihraam after pelting Jamarah al-‘Aqabah and shaving the hair or shortening the hair.
The narrator of the hadeeth says – describing the act of ‘Aaishah (may Allah be pleased with her), “She spread her hands,” as if she was relating what she did by practically demonstrating it. It was said: she did that to exaggerate the happening as a refutation against those who negated that because Ibn ‘Umar (may Allah be pleased with him) used to criticise the application of perfume before the Ihraam.
This hadeeth teaches us that wearing perfume is among the prohibited things of Ihraam. However, it is permitted to use it before entering into the state of Ihraam even if its effects remain after the entrance into the state of Ihraam..

1756
Narrated Qataadah: The Prophet ﷺ offered the Thuhr, `Asr, Maghrib, and the `Isha' prayers and slept for a while at a place called Al-Muhassab and then rode his mount and headed to the Ka’bah and performed Tawaaf around it.
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Commentary : Hajj is the fifth pillar of Islam, which the Messenger of Allah ﷺhas explained its rites by his statements and actions. His honourable Companions (may Allah be pleased with them) transmitted them to us just as they learned them directly from the Prophet ﷺ.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports a part of the guidance of the Messenger of Allah ﷺin the Farewell Hajj, which was in the tenth year of the Hijrah. He mentioned that the Prophet ﷺoffered the Thuhr and ‘Asr prayers and Maghrib and ‘Ishaa at al-Muhassab, which is an open and wide area between Makkah and Minaa and it is called Khayf Banee Kinaanah. It is now found in the outer boundaries of Makkah at a place as Qasr al-Saqqaaf.
After, the prophet ﷺslept for a short time after pelting the pebbles and moving out of Minaa. Then, he mounted his ride and headed from al-Muhassab towards the Ka’bah and performed the Farewell Tawaaf around it. This is the last Tawaaf that is performed by the pilgrim before his departure from Makkah.
There are different opinions conceding the halting of the Prophet ﷺat al-Muhassab. It was said: he halted there because it is an act connected to the rites of pilgrimage, and it is a Sunnah, which is the view of ‘Abdullah ibn ‘Umar (may Allah be pleased with him). Aboo Dawood recorded a hadeeth– whose original source is found in the two Saheeh Books – that ‘Aaishah (may Allah be pleased with her) said, “The Messenger of Allah ﷺonly alighted at al-Muhassab so that it might be easier for him to proceed (to Medina). It is not a Sunnah. Anyone who desires may alight there, and anyone who does not want may not alight.”.

1758
Narrated ‘Ikrimah: The people of Al-Madeenah asked Ibn `Abbaas (may Allah be pleased with him) about a woman who got her menses after performing Tawaaf al-Ifaadah. He said, "She could depart (from Makkah)." They said, "We will not act on your verdict and ignore the verdict of Zayd." Ibn `Abbaas said, "When you reach Al-Madeenah, inquire about it." So, when they reached Al-Madeenah, they asked (about that). One of those whom they asked was Umm Sulaym. She told them the narration of Safiyyah.
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Commentary : Allah Almighty states, {Allah intends ease for you and does not intend hardship for you.} [Al-Baqarah: 185]. And Allah also states, {He laid upon you no hardship in religion.}  [Al-Hajj: 78]. This was explicitly demonstrated in the rites of Hajj in terms of making their actions and rites easier upon the people and uplifting hardship from them.
In this hadeeth, ‘Ikrimah, the freed slave of Ibn ‘Abbaas, reports that some of the people of All-Madeenah asked ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him) about a woman who has performed Tawaaf al-Ifaadah on the Day of Sacrifice, and then she menstruated after that. What should she do?   He replied to them, “She could depart,” meaning, she can depart Makkah and return to her country without performing the Farewell Tawaaf. They informed him that they will not follow his statement and forgo the statement of Zayd ibn Thaabit (may Allah be pleased with him) whose view was that she should not leave. Rather, she should wait until she is pure so that she can perform the Farewell Tawaaf.
Ibn ‘Abbaas (may Allah be pleased with him) responded to them, “When you return to Al-Madeenah, ask its citizens concerning this issue.”  When they returned, they asked them. Umm Sulaym bint Milhaan – she is the mother of Anas ibn Malik (may Allah be pleased with him) - was amongst those who were asked. She mentioned to them the hadeeth of Safiyyah, the wife of the Prophet ﷺ, when she also menstruated. This hadeeth is recorded in Saheeh  al-Bukhaaree and Saheeh Muslim – and the wordings here are of Muslim - wherein ‘Aaishah (may Allah be pleased with her) said, “Safiyyah bint Huyayy menstruated after performing Tawaaf al-Ifaadah. I made a mention of her menses to Allah's Messenger ﷺ, whereupon Allah's Messenger ﷺ remarked: Well, then she will detain us. I said: O Messenger of Allah! She has performed Tawaaf al-Ifaadah and circumambulated the House, and it was after this that she entered the period of menses. Thereupon Allah's Messenger ﷺ said: (If it is so), then proceed forth.” So, the Prophet ﷺpermitted her to depart without performing the farewell Tawaaf.
It is reported on the authority of Taawoos that he said: I was in the company of Ibn Abbaas when Zayd ibn Thaabit said: Do you give the verdict that the woman who is in menses is allowed to go without performing the last circumambulation of the House? Ibn 'Abbaas (may Allah be pleased with him) said to him: Ask so-and-so – who was a woman of the Ansaar - to see if Allah's Messenger ﷺ had commanded her to do it. Zayd ibn Thaabit (went to that woman and after getting this verdict attested by her) came back to Ibn Abbaas (may Allah be pleased with him) laughing and said: I did not find you but telling the truth.” Thereupon, Zayd ibn Thaabit (may Allah be pleased with him) retracted from his fatwa.
This hadeeth shows that some of the rulings may not be known to some of the scholars..

1760
Narrated Ibn ‘Abbaas (may Allah be pleased with him): “A menstruating woman was allowed to leave Makkah if she had done Tawaaf-al-Ifaadah.”
Tawoos (a sub-narrator) said, "I heard Ibn `Umar saying that she should not depart. Then later I heard him saying that the Prophet ﷺ had allowed them (menstruating women) to depart."
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Commentary : Allah Almighty states, {Allah intends ease for you and does not intend hardship for you.}  [Al-Baqarah: 185].   And Allah also states, {He laid upon you no hardship in religion.}  [Al-Hajj: 78]. This was explicitly demonstrated in the rites of Hajj in terms of making their actions and rites easier upon the people and uplifting hardship from them.
In this hadeeth, ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him) reports that menstruating women who performed Tawaaf al-Ifaadah to depart Makkah and return to their city without performing the Farewell Tawaaf. In a different version of the hadeeth, it reads: “The Messenger of Allah ﷺhas allowed…” [Sunan al-Nasaa’iee]
After relating this hadeeth, the Taabi’ee, Taawoos ibn Kaisaan related that ‘Abdullah ibn ‘Umar (may Allah be pleased with him), in the beginning, opined that when a woman menstruates after she has performed Tawaaf al-Ifaadah on the Day of Sacrifice, she is not allowed to return to her city until she attains the purity and then she performs the Farewell Tawaaf. However, afterwards, he retracted from that position after learning that the Prophet ﷺhad granted them the permission to travel without performing the Farewell Tawaaf. 
It is reported on the authority of Taawoos al-Yamaanee that he heard ‘Abdullah ibn ‘Umar (may Allah be pleased with him) while he was being asked about not allowing the women to perform Tawaaf if they menstruate after they have already performed Tawaaf al-Ifaadah on the Day of Sacrifice. He answered: ‘Aaishah (may Allah be pleased with her) used to mention the permission given by the Messenger of Allah ﷺfor the women. And this incident happened a year before the demise of ‘Abdullah ibn ‘Umar (may Allah be pleased with him).” [Sunan al-Nasaa’iee al-Kubraa and others]. This narration clarifies the retraction of Ibn ‘Umar (may Allah be pleased with him) from his previous fatwa.
This hadeeth shows that sometimes some rulings may not be known to some scholars.
It highlights the keenness of Ibn ‘Umar (may Allah be pleased with him) to follow the Sunnah and to return to the truth..

1762
Narrated ‘Aaishah (may Allah be pleased with her): We set out with the Prophet ﷺ with the intention of performing Hajj only. The Prophet ﷺ reached Makkah and performed Tawaaf around the Ka’bah and between Al-Safaa and Al-Marwah and did not exit his Ihraam, because he had the Hady with him. His Companions and his wives performed Tawaaf (around the Ka’bah and between Al-Safaa and Al-Marwah), while those who had no Hady with them finished their Ihraam. I had my menses and performed all the rites of Hajj. On the Night of Hasba (night of departure), I said, "O Allah's Messenger! All your Companions are returning with Hajj and `Umrah except me." He asked me, "Didn't you perform Tawaaf around the Ka’bah (‘Umrah) when you reached Makkah?" I said, "No." He said, "Go to Tan`eem with your brother `Abd al-Rahmaan and assume Ihraam for `Umrah and I will wait for you at such and such a place." So, I went with `Abd al-Rahmaan to the Tan`eem and assumed Ihraam for `Umrah from there. Then Safiyyah bint Huyay got her menses. The Prophet ﷺ said, " 'Aqra Halqa! You will detain us! Did not you perform Tawaaf-al-Ifaadah on the Day of Nahr?" She said, "Yes, I did." He said, "Then there is no harm, you can depart." So, I met the Prophet ﷺ when he was ascending the heights towards Makkah and I was descending, or vice-versa.
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Commentary : Hajj is the fifth pillar of Islam, which the Messenger of Allah ﷺhas explained its rites by his statements and actions. His honourable Companions (may Allah be pleased with them) transmitted them to us just as they learned them directly from the Prophet ﷺ.
In this hadeeth, the Mother of the Believers, ‘Aaishah (may Allah be pleased with her) reports that the Companions (may Allah be pleased with them) travelled with the Prophet ﷺto partake in the Farewell Hajj, which occurred in the tenth year of the Hijrah, and that they only intended to perform Hajj. The reason she did not mention the ‘Umrah is because of the common belief at that time that ‘Umrah may not be performed during the months of Hajj. When they reached Makkah, the Prophet ﷺ, his wives and Companions performed the Tawaaf of ‘Umrah and performed the ritual walking between the Safaa and Marwah. However, ‘Aaishah (may Allah be pleased with her) did not perform the Tawaaf of ‘Umrah due to her menstruation. The Prophet ﷺordered those who had not brought the sacrificial animal from outside Makkah to exit their Ihraam after completing the rites of ‘Umrah and wait until the rites of Hajj start (i.e. Hajj al-Tamattu’). His wives had not driven the sacrificial animals with them; hence, they exited their Ihraam, and ‘Aaishah (may Allah be pleased with her) was among them. However, the fact that she menstruated on the night she entered Makkah prevented her from exiting the Ihraam. As she was in the state of Ihraam of the ‘Umrah, she added Hajj to it, thus, the type of Hajj she intended was Hajj al-Qiraan.
Her menstruation commenced at Sarif just before entering Makkah – Sarif is the name of a piece of land situated ten miles away from Makkah. As a result, she did not perform Tawaaf al-‘Umrah due to the impediment caused by the menstruation. As for Tawaaf al-Ifaadah, she had performed it on the Day of Sacrifice.  And they all performed the acts of Hajj completely.
The statement of ‘Aaishah (may Allah be pleased with her): “When it was the night of al-Hasbah” refers to the night when they halted at al-Muhassab, which is the place where they stopped at after departing from Minaa to the outside of Makkah. It is a wide area between Makkah and Al-Madeenah, between the two hills towards the cemetery.  It is known as al-Muhassab (plural of hasbah, which means pebble) due to the congregation of gravel caused by the floods that carry it there. It is also known as al-Abatah, and today, it is called al-Ja’fariyyah, which is part of the region of al-Jummayzah. She complained to the Prophet ﷺabout how people will return with an ‘Umrah completely independent from the Hajj, while she will return with a Hajj only without an ‘Umrah. This was because she was keen of doing it, to increase the good deeds like the rest of the mothers of the believers and the Companions who changed their Ihraam for Hajj to become for ‘Umrah and after completing the ‘Umrah exited their Ihraam on the Day of Tarwiyah. After, they assumed the Ihraam of Hajj on the Day of Tarwiyah from Makkah. They acquired thereby an independent Hajj as well as an independent ‘Umrah. As for ‘Aaishah (may Allah be pleased with her), she obtained an ‘Umrah inserted into Hajj , i.e. Hajj al-Qiraan, all the while, she desired to perform an independent ‘Umrah like the rest of people.
As a result, the Prophet ﷺ ordered ‘Aaishah to go with her brother ‘Abd al-Rahmaan ibn Abee Bakr (may Allah be pleased with them) to al-Tan’eem in order to enter the Ihraam of ‘Umrah, to comfort her. The Tan’eem is a place that is three or four miles away from Makkah, the closest outer boundary to the House. It is known as al-Tan’eem because to its right lies the mount of Nu’aym and to its left, Mount Naa’im, and the valley is known as Na’maan. He ﷺmade their return to al-Muhassab as the agreed place to meet after completing her ‘Umrah.
The Mother of the Believers, ‘Aaishah (may Allah be pleased with her), relates that Safiyyah bint Huyyay (may Allah be pleased with her) menstruated and that was after performing Tawaaf al-Ifaadah. However, the Prophet ﷺthought that she menstruated before Tawaaf al-Ifaadah. Thereupon, he ﷺsaid, “’Aqra Halqa.” The literal meaning of which is: May God infest her with a wound and may she have pain in her throat. However, it is used as an idiom that Arabs use without intending its literal meaning or intending it as a supplication. It is just a phrase concerning which the Arabs have been accommodative and they use it whilst not intending its real meaning. This is like their other statement, “Taribat Yadaah,” [may his hands become soiled] and so on. Whence the Prophet ﷺquestioned saying, “is she going to hold us?” Meaning: Are we going to be forced to stay until she has purified and performed Tawaaf al-Ifaadah? He was told, “Safiyyah has already performed Tawaaf al-Ifaadah or ‘Aaishah (may Allah be pleased with her) notified him that she had performed the Tawaaf with them. When he ﷺlearned about that, then what he was worried about concerning the stay until she purifies so as to perform Tawaaf al-Ifaadah was removed from him.  He permitted them to travel and granted permission to the mother of the believers, Safiyyah (may Allah be pleased with her), to forgo the Farewell Tawaaf. 
Then, ‘Aaishah (may Allah be pleased with her) related that after she had completed the rites of ‘Umrah, the Prophet ﷺmet her at al-Muhassab while he had started walking from Makkah. At that point of time, she met him while she was descending to it or she was ascending, and he was descending to it.
This hadeeth shows that menstruating women are waived from the Farewell Tawaaf.
It shows the permissibility of performing ‘Umrah in the months of Hajj. 
It also infers to the precondition of being in the state of purity for the performance of Tawaaf. Hence, a menstruating woman is not permitted to perform the Tawaaf around the Ka’bah until she attains purity..

1765
Narrated ‘Aaishah (may Allah be pleased with her): It (i.e. Al-Abtah) was a place where the Prophet ﷺ used to camp so that it might be easier for him to depart.
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Commentary : The noble Companions (may Allah be pleased with them) have accompanied the Messenger of Allah ﷺin the journey to perform the Farewell Hajj back and forth, and they transmitted to us all his actions. They explained all that constituted as part of the rituals of Hajj and what did not constitute as thus.
In this hadeeth, the Mother of the Believers (may Allah be pleased with her) reports the Prophet’s stay at al-Muhassab after his departure from Minaa on the thirteenth of Thoo al-Hijjah, the third day of the days of Tashreeq. Al-Muhassab or al-Abtah is a wide valley between Makkah and Minaa, between the two hills towards the cemeteries. It has been given that name due to the accumulation of gravel therein carried by the floodwater that flows towards it. In the current time, it is known as al-Ja’fariyyah, and it is part of the al-Jummayzah district. 
‘Aaishah (may Allah be pleased with her) mentioned that the stay at this valley was not part of the rites of Hajj. It was a halting-place where the Prophet ﷺstayed at because it would be easier for him to depart to Al-Madeenah, so that people can assemble therein and those who are of slow and moderate pace can be on the same level and spend the night there and wake up at early morning so they can all depart together to Al-Madeenah..

1766
Narrated Ibn ‘Abbaas (may Allah be pleased with him): Staying at Al-Mahassab is not one of the rites of Hajj, but Al-Mahassab is a place where Allah's Messenger ﷺ camped.
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Commentary : The noble Companions (may Allah be pleased with them) have accompanied the Messenger of Allah ﷺin the journey to perform the Farewell Hajj back and forth, and they transmitted to us all his actions. They explained all that which constituted as part of the rituals of Hajj and what did not constitute as thus.
In this hadeeth, Ibn ‘Abbaas (may Allah be pleased with him) reports that staying at night at al-Muhassab is not part of the rites of Hajj at all. Al-Muhassab is also known as al-Abtah, which is a spacious valley between Makkah and Minaa, between the two hills towards the cemeteries. It has been given that name due to the accumulation of gravel therein carried by the floodwater that flows towards it. Now, it is known as al-Ja’fariyyah and it is part of the al-Jummaizah district. The Prophet ﷺstayed there on the last day of leaving Minaa – that is the third day of the days of Tashreeq – in order to allow people to assemble therein and those who are of slow and moderate pace can be on the same level and spend the night there and wake up at early morning so they can all depart together to Al-Madeenah..

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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.".