It was narrated that ‘Umayr, the freed slave of Ibn ‘Abbas, said: ‘Abdullah ibn Yasar, the freed slave of Maymunah, the wife of the Prophet (blessings and peace of Allah be upon him), went to visit Abu Juhaym ibn al-Harith ibn al-Simmah al-Ansari. Abul Juhaym al-Ansari said: The Prophet (blessings and peace of Allah be upon him) came from the direction of Bi’r Jamal and was met by a man who greeted him with salaam, but the Prophet (blessings and peace of Allah be upon him) did not return the greeting until he turned to the wall and wiped his face and hands, then he returned the greeting..

Commentary : Tayammum is a concession that Allah (may He be exalted) has prescribed for His slaves when water is not available or it is not possible to use it, so as to make things easy for them, as it makes it permissible to offer the prayer and do other acts of worship. So if a Muslim is not in a state of purity, and cannot find water, but he wants to mention the name of Allah (may He be exalted), then he may do tayammum before mentioning Him, as is indicated by this hadith. Abu Juhaym ibn al-Harith ibn al-Simmah al-Ansari narrates that when the Prophet (blessings and peace of Allah be upon him) came from the direction of Bi’r Jamal – which is a place near Madinah – he was met by a man who greeted him with salaam, but he did not return the greeting until he turned to a wall, patted it with his hands, and wiped his face and hands, then he returned the man’s greeting. That was because al-Salaam is one of the names of Allah (may He be exalted), so the Prophet (blessings and peace of Allah be upon him) wanted to mention the name of Allah when he was in a state of purity. Hence he did tayammum, then he returned the man’s greeting.
This hadith indicates that tayammum may be done for supererogatory actions and virtuous deeds, and not only for obligatory deeds.
It indicates that tayammum may be done when not travelling, if there is no water available, or if one is not able to use it.
It indicates that tayammum consists of patting the dust once to wipe the face and hands..

338

It was narrated that ‘Abdul Rahman ibn Abza said: A man came to ‘Umar ibn al-Khattab and said: I became junub and could not find any water. ‘Ammar ibn Yasir said to ‘Umar ibn al-Khattab: Do you not remember when we were on a journey, you and I? As for you, you did not pray; as for me, I rolled in the dust and prayed. I mentioned that to the Prophet (blessings and peace of Allah be upon him), and the Prophet (blessings and peace of Allah be upon him) said: “It would have been sufficient for you to do like this.” Then the Prophet (blessings and peace of Allah be upon him) patted the ground with his hands and blew onto them, then he wiped his face and hands with them..

Commentary : Tayammum is a concession that Allah (may He be exalted) has prescribed for His slaves when water is not available or it is not possible to use it, so as to make things easy for them, as it removes impurity (hadath) and makes it permissible to offer the prayer and do other acts of worship. In this hadith, the Tabi‘i ‘Abdul Rahman ibn Abza narrates that a man from the desert – as mentioned in the report of ‘Abdul Razzaq – came to ‘Umar ibn al-Khattab (may Allah be pleased with him) and told him that he had become junub, but he could not find any water with which to do ghusl to cleanse himself from janabah. The word janabah refers to anyone who emits maniy (semen) or has intercourse; it is so called because he must avoid (ijtinab) prayer and other acts of worship until he has purified himself from it.
The response of ‘Umar (may Allah be pleased with him), according to a report narrated by Muslim, was to say: Do not pray. He told him not to pray until he could find water. According to a version narrated by Abu Dawud, he said: As for me, I would not pray until I could find water. It is as if ‘Umar thought that he should not pray until he found water with which to purify himself, then he could pray. At this point, ‘Ammar ibn Yasir reminded ‘Umar ibn al-Khattab (may Allah be pleased with them) of something that had happened to both of them, as he said: O Commander of the Faithful, do you not remember when you and I were on a journey? According to a report narrated by Muslim, he said: …and we became junub. They both became junub whilst they were on a journey, and they could not find any water. As for ‘Umar (may Allah be pleased with him), he refrained from praying, because he expected to reach water before the time for the prayer ended, or because he believed that tayammum was only valid in the case of minor impurity, not major impurity (janabah). As for ‘Ammar (may Allah be pleased with him), he drew an analogy between major impurity and minor impurity, and therefore he rolled in the dust in order to remove the major impurity. It is as if, because he believed that tayammum could be an alternative for wudu’ and it is done in a similar manner to it, he thought that tayammum could also be done in a manner similar to ghusl. Then he prayed after that. When he returned to Madinah, he told the Prophet (blessings and peace of Allah be upon him) about that, and the Prophet (blessings and peace of Allah be upon him) said: “It would have been sufficient for you to do like this,” then he patted the ground with his hands and blew onto them, to reduce the dust, then he wiped his face and hands with them. Thus he taught him how to do tayammum, and he taught him that it is valid for both major impurity (janabah) and minor impurity.
In this hadith, we see that the Sahabah strove to work out issues (ijtihad) at the time of the Prophet (blessings and peace of Allah be upon him).
It also indicates that making analogies (qiyas) is valid..

347

It was narrated that Shaqiq said: I was sitting with ‘Abdullah and Abu Musa al-Ash‘ari, when Abu Musa said to him: What if a man becomes junub and cannot find water for a month; would he not do tayammum and pray? Then how do you understand this verse in Surat al-Ma’idah, {[But if you] do not find water, then seek clean earth…} [al-Ma’idah 5:6]? ‘Abdullah said: If that concession was granted to them, then you would most likely see them, every time they found the water to be cold, seeking clean earth [to do tayammum]. I said: So you dislike it for that reason? He said: Yes. Abu Musa said: Did you not hear what ‘Ammar said to ‘Umar? [He said:] The Messenger of Allah (blessings and peace of Allah be upon him) sent me on an errand, and I became junub but could not find any water, so I rolled in the dust as an animal does. I mentioned that to the Prophet (blessings and peace of Allah be upon him) and he said: “It would have been sufficient for you to do like this.” Then the Prophet (blessings and peace of Allah be upon him) patted the ground with his hands once, then he shook them [to remove excess dust], then he wiped the back of his [right] hand with the palm of his left hand, or the back of his left hand with the palm of his [right] left, then he wiped his face with them. ‘Abdullah said: Did you not see that ‘Umar was not convinced by what ‘Ammar said? Ya‘la added, narrating from al-A‘mash, from Shaqiq: I was with ‘Abdullah and Abu Musa, and Abu Musa said: Did you not hear what ‘Ammar said to ‘Umar? [He said:] The Messenger of Allah (blessings and peace of Allah be upon him) sent me and you, and I became junub and rolled in the dust. Then we came to the Messenger of Allah (blessings and peace of Allah be upon him) and told him about that, and he said: “It would have been sufficient for you to do like this.” And he wiped his face and hands once..

Commentary : Tayammum is a concession that Allah (may He be exalted) has prescribed for His slaves when water is not available or it is not possible to use it, so as to make things easy for them, as it removes impurity (hadath) and makes it permissible to offer the prayer and do other acts of worship.
‘Abdullah ibn Mas‘ud (may Allah be pleased with him) narrated that in the beginning, tayammum was an alternative to wudu’ only, not to ghusl. In this hadith, the Tabi‘i Shaqiq ibn Salamah reports the discussion that took place between ‘Abdullah ibn Mas‘ud and Abu Musa al-Ash‘ari (may Allah be pleased with them both) about this matter, as Abu Musa (may Allah be pleased with him) said to ‘Abdullah ibn Mas‘ud (may Allah be pleased with him): What if a man becomes junub and cannot find water for a month; would he not do tayammum and pray? Abu Musa objected to the view of Ibn Mas‘ud (may Allah be pleased with him) which said that tayammum cannot be done in the case of janabah, and a person in this situation cannot pray until he finds water. Then he [Abu Musa] quoted as evidence [to refute the view of Ibn Mas‘ud] the verse in which Allah (may He be exalted) says: {[But if you] do not find water, then seek clean earth…} [al-Ma’idah 5:6] ‘Abdullah ibn Mas‘ud (may Allah be pleased with him) responded to him by saying that if people were granted a concession allowing them to do tayammum in this case, then people would most likely, every time they found the water to be cold, seek clean earth [to do tayammum] and they would stop washing with water. Ibn Mas‘ud (may Allah be pleased with him) suggested that if we go along with the view that it is permissible for the one who is junub to do tayammum, that might open the door to being too heedless with regard to tayammum, so everyone who found the water cold would do tayammum [instead of ghusl]. Thus he wanted to prevent people from resorting to it for trivial reasons, by preventing them from doing tayammum to cleanse themselves from janabah instead of doing ghusl. But Abu Musa (may Allah be pleased with him) quoted the hadith of ‘Ammar ibn Yasir (may Allah be pleased with him), in which he said that the Messenger of Allah (blessings and peace of Allah be upon him) sent him on an errand, and that during this journey he became junub, so he rolled in the dust like an animal. According to a report narrated in Sahih al-Bukhari, ‘Umar ibn al-Khattab was with ‘Ammar (may Allah be pleased with them both), and he also became junub, but he refrained from doing tayammum and decided not to pray until he was able to find water. Then when ‘Ammar returned, he told the Prophet (blessings and peace of Allah be upon him) about that, and that he had rolled in the dust with the intention of doing tayammum to cleanse himself of janabah. So the Prophet (blessings and peace of Allah be upon him) taught him how to do tayammum, which is to pat the dust with both hands, then blow on them to reduce the dust, then wipe the hands and face with them. This proves that it is valid for one who is junub to do tayammum. Thus ‘Abdullah ibn Mas‘ud disagreed with Abu Musa (may Allah be pleased with them both), and said to him: Did you not see that ‘Umar was not convinced of what ‘Ammar said? Here he was referring to when ‘Umar ibn al-Khattab (may Allah be pleased with him) did not remember that the Prophet (blessings and peace of Allah be upon him) said this to ‘Ammar (may Allah be pleased with him) when ‘Ammar (may Allah be pleased with him) told him about this incident. It was as if ‘Abdullah (may Allah be pleased with him) was using ‘Umar’s view as evidence to prove that tayammum was not valid in the case of janabah and major impurity.
This hadith highlights the fact that the Sahabah used to discuss issues of knowledge and quote as evidence the Book of Allah, the Sunnah of His Prophet (blessings and peace of Allah be upon him) and sound analogies to both. .

350

It was narrated that ‘A’ishah the Mother of the Believers said: When Allah first enjoined the prayer, each prayer was two rak’ahs, whether one was at home or travelling. Then the prayer when travelling was confirmed and remained as it was, and the prayer when not travelling was increased..

Commentary : The revelation came down to the Prophet (blessings and peace of Allah be upon him) gradually. By the wisdom of Allah (may He be exalted), some rulings were abrogated. This gradual approach was done to achieve some purposes, or to make things easy, or for other reasons.
In this report, the Mother of the Believers ‘A’ishah (may Allah be pleased with her) narrates that in the beginning, before the Mi‘raj, all the prayers consisted of two rak‘ahs, whether one was at home or travelling. After that, the five daily prayers were enjoined, then obligatory prayers that were offered when not travelling were increased; Zuhr, ‘Asr and ‘Isha were increased to four rak‘ahs when not travelling, after having been two. Fajr, however, remained as two rak‘ahs because of the lengthy recitation in it; and Maghrib became three rak‘ahs, because it is the Witr of the day. Prayer offered when travelling remained two rak‘ahs, as it had been originally, except for Maghrib, which cannot be shortened.
It was said that after the Prophet (blessings and peace of Allah be upon him) reached Madinah and settled there, prayer offered when travelling was made lighter with the revelation of the verse, {And when you travel throughout the land, there is no blame upon you for shortening the prayer, [especially] if you fear that those who disbelieve may disrupt [or attack] you. Indeed, the disbelievers are ever to you a clear enemy} [al-Nisa’ 4:101]. Thus we may say that when they said that prayer when travelling remained as it was, the Arabic phrase may be understood as meaning that the prayer when travelling ended up lighter and did not continue to be the same as it was initially enjoined..

355

It was narrated from ‘Umar ibn Abi Salamah that he saw the Prophet (blessings and peace of Allah be upon him) praying in a single garment in the house of Umm Salamah, with the ends of it wrapped over his shoulders..

Commentary : One of the distinguishing characteristics of the Islamic religion is that it makes things easy for people. Allah (may He be glorified and exalted) has not enjoined anything but that which is easy to apply. One example of that is making it easy to do acts of worship. In this hadith, ‘Umar ibn Abi Salamah – the stepson of the Prophet (blessings and peace of Allah be upon him); he was the son of Umm Salamah the wife of the Prophet (blessings and peace of Allah be upon him) – narrates that he saw the Prophet (blessings and peace of Allah be upon him) praying in a single garment in the house of Umm Salamah, with the ends of it wrapped on his shoulders. The word translated here as shoulder refers to the place where the shoulder meets the side of the neck and it is the place where the garment is placed on both sides. What that means is that he put the right edge of his garment on his left shoulder and the left edge of his garment on his right shoulder, then he tied the two ends over his chest, which is known as ishtimal; it is done to prevent the garment from falling and uncovering the ‘awrah. This ruling applies to one who only owns one garment, if the garment is big enough for that and can cover the entire body. But if the garment is narrow or small, then the individual should pray with it wrapped around his waist to cover his ‘awrah and the lower half of his body, as is mentioned in the hadith of Jabir ibn ‘Abdillah (may Allah be pleased with him) in Sahih al-Bukhari..

357

It was narrated from Abul Nadr the freed slave of ‘Umar ibn ‘Ubaydillah, that Abu Murrah, the freed slave of Umm Hani’ bint Abi Talib told him that he heard Umm Hani’ bint Abi Talib say: I went to the Messenger of Allah (blessings and peace of Allah be upon him) during the year of the conquest [of Makkah], and I found him doing ghusl, with his daughter Fatimah screening him. I greeted him with salaam, and he said: “Who is that?” I said: I am Umm Hani’ bint Abi Talib. He said: “Welcome, Umm Hani’!” When he had finished his ghusl, he stood and prayed eight rak‘ahs, wrapped in a single garment. Then when he had finished, I said: O Messenger of Allah, The son of my mother is saying that he is going to kill a man to whom I have offered my protection, So-and-so the son of Hubayrah. The Messenger of Allah (blessings and peace of Allah be upon him) said: “We grant protection to whomever you grant protection to, O Umm Hani’.” Umm Hani’ said: That happened at midmorning..

Commentary : Offering protection is a promise that one of the Muslims may give to a disbeliever, according to which that person becomes safe on the basis of that promise, and his life and property are protected.
In this hadith, Umm Hani’ bint Abi Talib (may Allah be pleased with her) – who was a paternal cousin of the Messenger of Allah (blessings and peace of Allah be upon him) – narrates that she went to the Prophet (blessings and peace of Allah be upon him) during the year of the conquest [of Makkah], which occurred in 8 AH. According to a report in Sahih al-Bukhari, that happened at midmorning; midmorning (duha) extends from the time when the sun has risen to the height of a spear until just before Zuhr. That happened in her house, as is stated in a report narrated in Sahih al-Bukhari. She found him doing ghusl, with his daughter Fatimah (may Allah be pleased with her) shielding him from view, so that he would not be seen. She greeted him with salaam, and the Prophet (blessings and peace of Allah be upon him) asked who she was, so she told him that she was Umm Hani’, whereupon the Prophet (blessings and peace of Allah be upon him) welcomed her.
Then she narrates that when the Prophet (blessings and peace of Allah be upon him) had finished his ghusl, he prayed eight rak‘ahs, wrapped in a single garment. The way in which that garment was worn was that he placed the right edge of the garment on his left shoulder, and placed the left edge of it on his right shoulder, then tied the two ends over his chest. This is what is called ishtimal, and it is done to make the garment more secure in covering the ‘awrah.
When he finished his prayer, she said to him: The son of my mother – meaning ‘Ali ibn Abi Talib – is threatening that he is going to kill a man to whom I have granted protection. The Prophet (blessings and peace of Allah be upon him) said: “We grant protection to whomever you grant protection to.” Umm Hani’ said: That happened at midmorning.
This hadith indicates that a woman may grant protection to a polytheist (mushrik).
It highlights the good manners of the Messenger of Allah (blessings and peace of Allah be upon him), how he upheld the ties of kinship, how he spoke kind words, was of a gentle nature, and welcomed visitors warmly.
It also indicates that it is prescribed to offer the Duha prayer..

358

It was narrated that Ibn ‘Umar (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Do not aim to offer your prayer when the sun is rising or setting.”.

Commentary : There are specific times for the five daily obligatory prayers. With regard to supererogatory and voluntary prayers, it is permissible to offer them at any time, apart from the fact that the Prophet (blessings and peace of Allah be upon him) forbade praying at certain times, which include what is mentioned in this hadith, namely the time when the sun is rising and the time when it is setting. The Prophet (blessings and peace of Allah be upon him) said: “Do not aim to offer your prayer when the sun is rising or setting.” In other words, do not seek out these two times to pray. The reason for that – as mentioned in other reports – is that the sun rises between the two sides of the head of a devil, or the side of the head of the Shaytan rises with it, and because some of the disbelievers used to prostrate to the sun and pray to it at these two times. Therefore it is prohibited to pray at these two times, in order to differ from these disbelievers.
This prohibition is understood to refer to voluntary prayers at these times. In the case of one who has an excuse for not having caught up with the obligatory prayer at the beginning of its time, he may pray at the end of its time and catch up with the prayer before the sun rises and before it sets, as it says in the hadith narrated by al-Bukhari: “Whoever catches up with one rak‘ah of Fajr before the sun rises has caught up with Fajr.” Or it may be that the prohibition is on praying deliberately at the time of sunrise or sunset. However, if it is not done deliberately – as in the case of one who wakes up or remembers after having forgotten – he may pray (at those times) and there is no blame on him..

358

It was narrated from Abu Hurayrah that someone asked the Messenger of Allah (blessings and peace of Allah be upon him) about praying in a single garment. The Messenger of Allah (blessings and peace of Allah be upon him) said: “Does everyone among you have two garments?”.

Commentary : One of the distinguishing characteristics of the Islamic religion is that it makes things easy for people. Allah (may He be glorified and exalted) has not enjoined anything but that which is easy to apply.
In this hadith, Abu Hurayrah narrates that someone came to the Prophet (blessings and peace of Allah be upon him) and asked him about the ruling on praying in a single garment: was that permissible and valid, or not? The Prophet (blessings and peace of Allah be upon him) gave a response which implied the answer and gave a fatwa, as he said: “Does everyone among you have two garments?” This was a question which indicated that he found the first question somewhat odd, for if not everyone among you can afford two garments, and the prayer is obligatory, then it should be valid to pray in a single garment so long as it covers the ‘awrah, because this is a religion of ease and Allah does not burden any soul with more than it can bear. At the beginning of Islam, the Sahabah were extremely poor, and perhaps they could only afford one garment, which they would use in various ways for various purposes, including prayer. When Allah enabled the Muslims to make conquests, they prayed in two garments, a rida’ (upper garment) and izar (lower garment), so that this would be more covering for the body and the ‘awrah, and it would be more appropriate for the one who was standing in prayer, in addition to improving his appearance when standing before Allah (may He be glorified and exalted)..

359

It was narrated that Abu Hurayrah said: The Prophet (blessings and peace of Allah be upon him) said: “No one of you should pray in a single garment of which nothing is on his shoulders.”.

360

It was narrated that Abu Hurayrah said: I bear witness that I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “Whoever prays in a single garment, let him put each end of it on the opposite shoulder.”.

361

It was narrated that Sa‘id ibn al-Harith said: We asked Jabir ibn ‘Abdillah about praying in a single garment, and he said: I went out with the Prophet (blessings and peace of Allah be upon him) on one of his journeys. I came to him at night for some reason, and I found him praying. I was wearing a single garment, so I wrapped myself in it and prayed beside him. When he finished he said: “What brought you here at night, O Jabir?” I told him what I needed, and when I had finished speaking, he said: “What is this wrapping that I see?” I said: The garment is narrow. He said: “If it is wide, then wrap yourself with it, and if it is narrow, then wrap it around your waist.”.

Commentary : Prayer is an act of worship that nourishes the soul. In the prayer, the individual stands before his Lord, and he should cover his body and his ‘awrah, presenting himself in a manner that is appropriate to standing before Allah (may He be glorified). The Prophet (blessings and peace of Allah be upon him) explained what is permissible when praying and what is not permissible.
In this hadith, the Tabi‘i Sa‘id ibn al-Harith narrates that they asked Jabir ibn ‘Abdillah (may Allah be pleased with him) about the ruling on praying in a single garment, and Jabir (may Allah be pleased with him) responded by telling them what happened to him with the Prophet (blessings and peace of Allah be upon him), when he went out with the Prophet (blessings and peace of Allah be upon him) on one of his journeys. That was the campaign of Buwat – as was specified in Sahih Muslim. Buwat is the mountains of Juhaynah; between Buwat and Madinah there is a distance of approximately 36 miles. This campaign was one of the first campaigns of the Prophet (blessings and peace of Allah be upon him). Jabir went by night for some purpose, and he found the Prophet (blessings and peace of Allah be upon him) standing in prayer. Jabir was wearing a single garment, so he wrapped it around himself because it was narrow, and he put its edges on his shoulders, and prayed with the Prophet (blessings and peace of Allah be upon him).
When the Prophet (blessings and peace of Allah be upon him) finished praying, he asked Jabir why he had come at night; he only asked him that because he knew that what had made him come at night was a serious matter. So Jabir (may Allah be pleased with him) told him what he needed, then the Prophet (blessings and peace of Allah be upon him) said: “What is this wrapping that I see?” This is a question which reflected disapproval; the reason why he did not approve was that the garment was narrow, and Jabir had put its ends on opposite shoulders; so it was as if when he put its ends on opposite shoulders, the garment was no longer covering him properly. Jabir (may Allah be pleased with him) replied by telling him that he was wearing a single garment that was narrow, so he had wrapped himself in it. Then the Prophet (blessings and peace of Allah be upon him) taught him that the time to wrap oneself in that manner was when the garment was wide enough, in which case he could wrap himself in it by using one end as an izar and the other end as a rida’. But if the garment was narrow, then it would be sufficient to wrap it around his waist, because the aim is to cover the ‘awrah, which may be achieved by wrapping it around the waist only, if it is small and narrow..

362

It was narrated that Sahl ibn Sa‘d said: Some men were praying with the Prophet (blessings and peace of Allah be upon him), with their izars tied on their shoulders, like children, and it was said to the women: Do not raise your heads [from prostration] until the men have sat up completely..

Commentary : Some of the companions of the Prophet (blessings and peace of Allah be upon him) were so poor and needy that they did not own more than one garment with which to wrap themselves and cover both the upper and lower parts of their bodies whilst praying. The basic principle concerning the izar is that it is used to cover the lower part of the body, but they were wrapping it around their shoulders, to serve as both a rida’ and an izar, covering the entire body as small children used to do at that time.
This is indicative of how Islam makes it easy to pray in one garment when necessary, if the garment is large enough to do that. But if it is too narrow or small, then the individual should pray with it wrapped around his waist, so as to cover his ‘awrah and the lower part of his body, as mentioned in the hadith of Jabir ibn ‘Abdillah (may Allah be pleased with him) in Sahih al-Bukhari.
It was said to the women: Do not raise your heads [from prostration] until you are certain that the men have sat up completely after rising from prostration. That was to prevent them seeing the ‘awrahs of the men, if they raised their heads from prostration before them. That was because the women stood behind the men, and the men’s ‘awrahs might become uncovered as they were standing up. Therefore the women were prohibited to raise their heads too soon, for that reason.
This hadith indicates that the garments of those men were short and might uncover their ‘awrahs.
It also highlights the fact that averting the gaze and avoiding looking at ‘awrahs is more emphasized in the case of prayer..

363

It was narrated that Mughirah ibn Shu‘bah said: I was with the Prophet (blessings and peace of Allah be upon him) on a journey, and he said: “O Mughirah, pick up the vessel.” So I picked it up, then the Messenger of Allah (blessings and peace of Allah be upon him) set out, until he disappeared from my view and relieved himself. He was wearing a Syrian jubbah, and he went to bring his arm out from its sleeve, but it was too narrow, so he brought his arm out from beneath the garment, and I poured water for him and he did wudu’ as for prayer and wiped over his khuffs, then he prayed..

Commentary : Al-Mughirah (may Allah be pleased with him) was with the Prophet (blessings and peace of Allah be upon him) during a journey on one of his campaigns, which was the campaign to Tabuk in 9 AH. The Prophet (blessings and peace of Allah be upon him) instructed him to pick up “the vessel” – the vessel in question was a small vessel that was used for carrying water for wudu’ and the like. So al-Mughirah (may Allah be pleased with him) picked it up, and the Prophet (blessings and peace of Allah be upon him) set out until he had moved away from al-Mughirah and disappeared from his sight. Then he relieved himself, urinating or defecating. He was wearing a jubbah that had been woven in Syria. The Prophet (blessings and peace of Allah be upon him) tried to bring his arm out of the sleeve, but he could not do that, because it was too narrow. So he brought his arm out from beneath the jubbah so that he would be able to wash it in wudu’, and he lifted the jubbah up onto his shoulders; the word translated here as shoulder refers to the point where the arm meets the shoulder. Al-Mughirah poured water for him, and he did wudu’ as prescribed for prayer, and wiped over his khuffs. The khuff is a kind of footwear made of leather, which covers the foot. It is usually worn for warmth. He wiped over his khuffs because he had put them on his feet when he was in a state of purity, so he availed himself of the concession allowing one to wipe over the khuffs without taking them off. Then the Prophet (blessings and peace of Allah be upon him) prayed.
The Sunnah explains that wiping over the khuffs may be done for one day and night for one who is not travelling, and for three days and nights for one who is travelling.
This hadith indicates that one may pray in clothes that were made by the polytheists, because there were Christians in Syria.
It also indicates that it is valid to wipe over the khuffs..

364

It was narrated that ‘Amr ibn Dinar said: I heard Jabir ibn ‘Abdillah narrating that the Messenger of Allah (blessings and peace of Allah be upon him) was moving stones with them for [the rebuilding of] the Kaaba. He was wearing his izar, and his uncle al-‘Abbas said to him: O son of my brother, if you undo your izar and put it on your shoulders, it will protect you from the stones. So he undid it and placed it on his shoulders, then he fainted. And he was never seen in a state of undress after that, blessings and peace of Allah be upon him..

Commentary : Allah (may He be exalted) cared for His Prophet from childhood and before He sent him with His message; He protected him from anything shameful or inappropriate. One example of this divine care is mentioned in this hadith, in which Jabir ibn ‘Abdillah narrates that the Prophet (blessings and peace of Allah be upon him) was moving the stones to rebuild the Kaaba with his people, when Quraysh wanted to rebuild it. That was some time before his mission began. It was said that at that time he was fifteen years old. Whilst he was carrying the stones, he was wearing his izar, which is a garment that is worn to cover the lower part of the body. His uncle al-‘Abbas said to him: If you undo your izar and put it on your shoulders, making it a barrier between the skin and the rocks, it will be less painful and less tiring for you to carry the stones. The word translated here as shoulder refers to where the top of the arm meets the shoulder. So the Prophet (blessings and peace of Allah be upon him) did that. Then he fainted, because his ‘awrah had become uncovered, for he had a natural inclination towards the best of manners and attitudes, and was created with a complete sense of modesty and shyness, and fainting was more covering for him. This is an example of Allah’s care for His Prophet (blessings and peace of Allah be upon him), and of His guiding him to follow the best manners and attitudes. From that time on, the Prophet (blessings and peace of Allah be upon him) was never seen in a state of undress with his ‘awrah uncovered.
It was also said that he fainted because of something he saw behind him, or because of a caller who called out to him to alert him to his being in a state of undress. In al-Sahihayn it says: He fell to the ground and his eyes rolled up, then he woke up and said: “My izar, my izar!” Then he tied his izar on firmly..

365

It was narrated that Abu Hurayrah said: A man went to the Prophet (blessings and peace of Allah be upon him) and asked him about praying in a single garment. He said: “Does everyone among you have two garments?” Then a man asked ‘Umar [a similar question] and he said: If Allah has enabled you to afford it, then cover yourselves properly; a man may wear whatever he has of garments. A man may pray in an izar and rida’, or in an izar and chemise, or in an izar and a qaba’, or in a sirwal and a rida’, or in a sirwal and a chemise, or in a sirwal and a qaba’, or in a short sirwal and a qaba’, or in a tubban and a chemise. And I think he said: in a tubban and a rida’..

Commentary : Prayer is an act of worship that nourishes the soul. In the prayer, the individual stands before his Lord, and he should cover his body and his ‘awrah, presenting himself in a manner that is appropriate to standing before Allah (may He be glorified). The Prophet (blessings and peace of Allah be upon him) explained what is permissible when praying and what is not permissible.
In this hadith, Abu Hurayrah (may Allah be pleased with him) narrates that a man came to the Prophet (blessings and peace of Allah be upon him) and asked him about praying in a single garment: was that permissible and valid, or not? The Prophet (blessings and peace of Allah be upon him) gave a response which implied the answer and gave a fatwa, as he said: “Does everyone among you have two garments?” This was a question which indicated that he found the question somewhat odd, for if not everyone among you can afford two garments, and the prayer is obligatory, then it should be valid to pray in a single garment so long as it covers the ‘awrah, because this is a religion of ease and Allah does not burden any soul with more than it can bear.
Then a man asked ‘Umar about praying in a single garment. That occurred during the caliphate of ‘Umar (may Allah be pleased with him). It seems that they differed concerning that matter, so they asked the caliph about it, and he said: If Allah has enabled you to afford it, then cover yourselves properly. Here he was urging people to let the blessings of Allah (may He be glorified and exalted) be seen clearly. This indicates that a single garment is sufficient, but anything in addition to that is better. Then ‘Umar said: A man may wear whatever he has of garments. A man may pray in an izar and rida’… What is meant is: let him put on his garments and pray in them. So a man may pray in an izar and rida’; the izar is the garment that covers the lower part of the body, and the rida’ covers the upper part. Or he may pray in an izar and a chemise, which refers to a garment with sleeves and pockets that is shaped to fit the body, and is put on and taken off over the head. It is like the thobe that people wear nowadays. Or he may pray in an izar and qaba’; the qaba’ is a garment with narrow sleeves and a narrow middle, and a slit at the back. Or he may pray in a sirwal (loose trousers) and a rida’; or in a sirwal and a chemise; or in a sirwal and a qaba’; or in a tubban and a qaba’; or in a tubban and a chemise. Sirwal refers to trousers that cover the body from the navel to the knees, or to the feet. Tubban refers to something that is like the sirwal except that it has no legs; it covers the most private part of the ‘awrah only. These nine types of clothing are listed with a conjunction, because ‘Umar said that by way of listing options. It is as if he was saying: if a man puts on whatever he has of garments, that is good enough, then he explained what garments may go together.
This hadith indicates that praying in two garments is better, even though it is permissible to pray in one garment.
It indicates that the matter of what garments may be worn when praying is easy and broad in scope, and that it may vary according to what one is able to afford, without falling short with regard to covering the ‘awrah..

1316

Bakr ibn ‘Abdullāh al-Muzani reported: While I was sitting with Ibn' Abbās near the Ka'bah, a Bedouin came to him and said: "What is the matter that I see that the children of your uncle supply honey and milk, whereas you supply Nabīdh (water sweetened with dates or raisins)?! Is it due to your poverty or due to your stinginess?" Thereupon, Ibn' Abbās said: "Praise be to Allah, we are neither poor nor stingy. The Prophet (may Allah's peace and blessings be upon him) came riding his mount, and Usāmah was sitting behind him. He asked for water, and we gave him a cup of Nabīdh, and he drank and gave the remaining amount to Usāmah, and he said: 'You have done something good and pleasant. Continue doing it.' So, we do not want to change what the Messenger of Allah (may Allah's peace and blessings be upon him) commanded.".

Commentary : A true Muslim follows in the footsteps of the Prophet (may Allah's peace and blessings be upon him) and adheres to his guidance, especially concerning what is authentically reported from him. This was the attitude of the Prophet's Companions, who were keen to follow the Prophet (may Allah's peace and blessings be upon him) in all his actions and statements.
In this Hadīth, the Tābi‘i Bakr ibn ‘Abdullāh al-Muzani informs that while he was sitting with Ibn ‘Abbās near the Ka‘bah, a Bedouin - a dweller of the desert - came to him and said: "What is the matter that I see that the children of your uncle", meaning the rest of the Quraysh tribe apart from the children of Al-‘Abbās. "supply honey and milk, whereas you supply Nabīdh?!" The Bedouin was referring to supplying water to the pilgrims. The children of Al-‘Abbās would provide the people with Nabīdh, dates or raisins soaked in water till their taste became sweet. It is not intoxicating. Water in Makkah was subject to change, and so they used to sweeten it by that. He asked him: Is your abandonment of the supply of honey and milk due to poverty or stinginess? Thereupon, Ibn ‘Abbās (may Allah be pleased with him) said: "Praise be to Allah", and he told him that they were neither poor nor stingy; instead, they did so in adherence to the teaching they had received from the Prophet (may Allah's peace and blessings be upon him). This is because the Prophet (may Allah's peace and blessings be upon him) had come to Makkah while riding his mount, i.e., his she-camel, and Usāmah ibn Zayd (may Allah be pleased with him) was riding behind him. The Prophet (may Allah's peace and blessings be upon him) asked for water, and they brought him a vessel containing Nabīdh, and he drank and made Usāmah drink the amount left over. Then, the Prophet (may Allah's peace and blessings be upon him) said to them: "You have done something good and pleasant," i.e., you have done a good and pleasant act by sweetening water with Nabīd made of dates or raisins. This indicates that this drink is not prohibited; otherwise, the Prophet (may Allah's peace and blessings be upon him) would not have drunk it, and he would have forbidden it.
Then, clarifying the reason for that, Ibn ‘Abbās (may Allah be pleased with him) said: "So, we do not want to change what the Messenger of Allah (may Allah's peace and blessings be upon him) commanded" about sweetening water with Nabīdh, when he said: "Continue doing it," i.e., the Prophet (may Allah's peace and blessings be upon him) forbade them to continue supplying Nabīdh to the people, and they complied with his command. The meaning: We do not change the supply of Nabīdh into the supply of something else like honey and milk, even if this is deemed more appropriate to people, but we will not change something which the Messenger of Allah (may Allah's peace and blessings be upon him) liked and then commanded us to do. Indeed, this is more appropriate and befitting for us.
The Hadīth shows how the Companions followed the Prophet's guidance and were keen to adhere to his Sunnah.
It points out the merit of supplying drinks to the pilgrims.
It indicates that it is legitimate to drink non-intoxicating Nabīdh.
It includes praise for those who supply drinks to the pilgrims and for every doer of good.
The Hadīth demonstrates that wealthy people may consume the water provided in the mosques or roads, for it is supplied for everyone, not the poor alone..

1318

Jābir ibn ‘Abdullāh reported: We joined the Prophet (may Allah's peace and blessings be upon him) in Hajj and ‘Umrah, and seven persons shared in a Badanah. A man asked Jābir, "Can a Jazūr be shared as a Badanah is shared? He said: "They are but from among the Badanahs." Jābir was present at the Hudaybiyah, and he said: We slaughtered seventy Badanahs during that day, and every seven persons shared in a Badanah. [In a version]: He commanded us that when we ended our Ihrām, we should present the Hady, and a group of us should share in one Hady. This was when he enjoined them to exit their Ihrām for Hajj..

Commentary : The Hady and Nahr (animal slaughter) are among the rituals of Hajj, and they represent a means of drawing closer to Allah and feeding the poor and needy. The Prophet (may Allah's peace and blessings be upon him) clarified its rulings and that it is valid for seven persons to share in one Badanah, which is sufficient for them.
In this Hadīth, Jābir ibn ‘Abdullāh (may Allah be pleased with him) informs that when they were with the Prophet (may Allah's peace and blessings be upon him) in Hajj and ‘Umrah, every seven persons shared in a Badanah. Badanah: It particularly belongs to camels. And it is said: It refers to camels and cows. In another version by Muslim: "in camels and cows, and every seven persons of us shared in a Badanah." This means that if the Hady is a camel or a cow, it is valid and sufficient to be shared by seven persons.
A man said to Jābir: "Can a Badanah be shared as a Jazūr is shared? Jazūr: young camels. And it is said: a Badanah is offered to the House before assuming Ihrām for the rituals, whereas Jazūr is the camels bought and offered to the House after Ihrām. Hence, the man asked about it and whether it is valid to also share in it? Jābir said to him: "They are, but from the Badanahs", i.e., when Jazūr is bought for the rituals, it becomes like Badanah.
Then, Abu az-Zubayr - who narrated the Hadīth from Jābir (may Allah be pleased with him) - informed that Jābir attended the Hudaybiyah, the incident when the Prophet (may Allah's peace and blessings be upon him) and the Muslims were prevented from entering Makkah to perform 'Umrah. So, he ended his Ihrām and slaughtered the Hady at the place where he was stopped from proceeding. This happened in the sixth Hijri year. Hudaybiyah is the name of a well located near Makkah, almost 20km away on the old Jeddah Road.
Jābir (may Allah be pleased with him) stated that they slaughtered seventy Badanahs on that day, and every seven persons shared in one Badanah. And in a version: "He", i.e., the Prophet (may Allah's peace and blessings be upon him), "commanded us that when we ended our Ihrām, we should present the Hady and a group of us should share in one Hady", i.e., a group up to seven persons would share in one Badanah. "This is when he enjoined them to exit their Ihrām for Hajj"; by Hajj, he meant the Farewell Hajj; and by ‘Umrah, he meant the ‘Umrah of Hudaybiyah, as indicated by his words: "Jābir was present at the Hudaybiyah."
The Hadīth indicates that it is legitimate for seven persons to share in one Badanah to offer it for Hajj..

1318

Jābir ibn ‘Abdullāh reported: In the year of Al-Hudaybiyah, we slaughtered with the Messenger of Allah (may Allah's peace and blessings be upon him) a camel on behalf of seven persons and a cow on behalf of seven persons..

Commentary : Hady (sacrificial animals) and Nahr (slaughtering) are from the rituals of Hajj, and they represent a means of drawing closer to Allah and of feeding the poor and the needy. The Prophet (may Allah's peace and blessings be upon him) clarified its rulings pointing out that it is valid for seven persons to share one camel or one cow and this will be sufficient for them.
In this Hadīth, Jābir ibn ‘Abdullah (may Allah be pleased with him and his father) reports that the Companions (may Allah be pleased with them) slaughtered their sacrificial animals with the Messenger of Allah (may Allah's peace and blessings be upon him) on the year of Al-Hudaybiyah, the 6th year after Hijrah. Al-Hudaybiyah is the name of a well located near Makkah, almost 20 km away on the old Jeddah Road. The year of Al-Hudaybiyah is the year when the Prophet (may Allah's peace and blessings be upon him) set out to perform ‘Umrah. He (may Allah's peace and blessings be upon him) assumed Ihrām (ritual state of consecration) for ‘Umrah from Dhul-Hulayfah and brought the Hady with him. However, when the polytheists prevented him from reaching the House, they slaughtered the Hady. Jābir (may Allah be pleased with him) reported that the Badanah was shared by seven and the cow was shared by seven, and this was sufficient for them. "Badanah" here means a camel.
The Hadīth indicates the permissibility of sharing the Hady..

1324

Abu az-Zubayr reported: I asked Jābir about riding the Hady (sacrificial animal) and he said: I heard the Prophet (may Allah's peace and blessings be upon him) say: "Ride it gently if you have nothing else until you find a mount.".

1325

Mūsa ibn Salamah al-Hudhali reported: Sinān ibn Salamah and I set out to perform 'Umrah. Sinān proceeded while having a sacrificial camel with him, which he was driving. The camel stopped in the way, being completely exhausted, and this state of it made him helpless - if it stopped proceeding further, how would he be able to take it along with him? He said: "When I come to the town, I will surely ask about that." I moved on in the morning, and as we encamped at Al-Bat'hā', he said: "Let us go to Ibn' Abbās to talk to him." He said: He mentioned to him the affair of his sacrificial camel, and he said: "You have come upon the well-informed one. The Messenger of Allah (may Allah's peace and blessings be upon him) sent sixteen sacrificial camels with a man, and he put him in charge of them. He proceeded and then returned and said: 'O Messenger of Allah, what should I do with those of them which become too exhausted to move?' He said: 'Slaughter them and then dye their hooves in their blood, and then put in on the sides of their humps. Neither you nor anyone of those in your company may eat from it.'" [In a version]: The Messenger of Allah (may Allah's peace and blessings be upon him) sent eighteen sacrificial camels with a man... and the rest of the Hadīth is the same. He did not mention the first part of the Hadīth..

Commentary : Allah Almighty sent His Prophet Muhammad (may Allah's peace and blessings be upon him) as a mercy to the worlds and made obedience to his commands and avoidance of his prohibitions the cause of salvation in this world and the Hereafter. His way was to make things easy for people in their worship and life, especially in those matters that involve hardship and harm.
In this Hadīth, the Tābi‘i Mūsa ibn Salamah al-Hudhali informs that he set out on a journey along with his brother Sinān ibn Salamah to perform ‘Umrah, Sinān had a sacrificial camel which he was driving. Badanah in Arabic and the plural is Budn, refers to a camel or cow brought and presented to the Sacred House of Allah. "The camel stopped in the way, being completely exhausted," i.e., it fell due to exhaustion before reaching where it would be slaughtered. So, Sinān was confused and did not know what to do about it. "If it stopped proceeding further", i.e., if it became tired and exhausted, what should he do with it? So, he swore, saying: "When I come to the town", meaning Makkah, "I will surely ask about that", which means: I will pose a thorough question about that. When he reached Makkah - in the forenoon - he alighted at Al-Bat'hā', a place containing small pebbles. It was initially the channel of the valley of Makkah, and it lies south of the Sacred Precincts, opposite Mount Thawr. It is also called Al-Abtah. He asked Mūsa ibn Salamah to go along with him to ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him). When they went to Ibn ‘Abbās (may Allah be pleased with him), Sinān told him about the sacrificial camel and what happened to it. Thereupon, Ibn ‘Abbās (may Allah be pleased with him) said: "You have come upon the well-informed one", i.e., you have come across a person well aware of the truth of what you have asked about and knowledgeable of all its aspects, apparent and hidden. Then, Ibn ‘Abbās said to him: "The Messenger of Allah (may Allah's peace and blessings be upon him) sent" from Madīnah to Makkah "sixteen sacrificial camels with a man, and he put him in charge of them." He said: "He proceeded," i.e., he departed from the Prophet's gathering. "and then returned" and asked the Messenger of Allah, saying: "What should I do with those who become too exhausted to move?" i.e., they got exhausted and could not move on and reach the place of slaughter. In response, the Prophet (may Allah's peace and blessings be upon him) said: "Slaughter them", i.e., slaughter them in the place where you would leave them, and then dye the hooves hung around their necks in their blood, and then put the blood "on the sides of their humps" so that they could be recognized by anyone passing them by after that and known to be Hady that have been spoiled, and thus he could eat from them freely and would not think them to be dead animals. This is because the routes people took on their journeys were well-known to everyone. Also, it was a common habit for the dwellers of the desert - the Bedouins - and others to follow the positions of the pilgrims to pick up whatever they left behind in the places of their rest.
Then, the Prophet (may Allah's peace and blessings be upon him) said to him: "Neither you nor anyone of those in your company may eat from it", i.e., your companions who travel with you. This is intended to block the means to wrong action, lest some people may slaughter the Hady or deem them defective before the right time.
The Hadīth indicates that a person may send presents to Makkah or appoint someone to do so on his behalf in case he does not go by himself..

1326

Dhu’ayb Abi Qabīsah reported: The Messenger of Allah (may Allah's peace and blessings be upon him) used to send the sacrificial camels under his charge and say: If any of these is completely exhausted and you fear it may die, then slaughter it and dip its shoe in its blood, then strike its side therewith; however, neither you nor anyone of your companions should eat it..

Commentary : Hady is the name given to what is offered as a gift and slaughtered at the Haram (sanctuary) from the camels, cows, sheep, and goats. In this Hadīth, Abu Qabīsah Dhu’ayb ibn Halhalah al-Khuzā‘i narrates that the Messenger of Allah (may Allah's peace and blessings be upon him) used to send the Budn, which refers to the livestock gifted to Allah's Sacred House, with him and then say to him: "If any of these is completely exhausted," i.e., afflicted with a disease or overcome by exhaustion that is likely to cause its death before reaching the place where it should be slaughtered, "then slaughter it" on the spot, "And dip its shoe" that is tied in its blood, "then strike" with this shoe stained with blood on its side, i.e., put the two sandals on the side of the camel's hump as a known sign to be recognized by whoever passes by it. Thus, whoever comes after them will look at it and realize that it is a damaged Hady and that it is permissible to eat from it without thinking it to be a dead animal. This is because the routes that people took in their travels were known to others as well, besides the fact that it was a regular habit of the desert dwellers from among the Bedouins and others to follow the traces of the pilgrims' lodgings to pick whatever they left behind therein. "But neither you nor any of your companions should eat it," i.e., he should not eat from it whether he is poor or rich, which entails blocking the means to what is unlawful lest some people should slaughter the Hady or make it defective prior to its due time.
The Hadīth encourages the act of sending Hadys to Makkah and appointing a proxy in case one does not go there himself..

1328

Tāwūs reported: I was in the company of Ibn' Abbās when Zayd ibn Thābit said: "Do you give Fatwa that a menstruating woman may depart without the last thing she does being Tawāf around the House?" Ibn' Abbās said, "If not, then ask the Ansāri woman so-and-so as to whether the Messenger of Allah (may Allah's peace and blessings be upon him) commanded her to do that." He said: Then, Zayd ibn Thābit returned to Ibn' Abbās, laughing as he said: "I only found that you spoke the truth.".

Commentary : Allah Almighty says: {Allah wants ease for you and does not want hardship for you.} [Surat al-Baqarah: 185] Allah Almighty also says: {and He has not imposed upon you any hardship in religion.} [Surat al-Hajj: 78] This clearly manifests the facilitation of things for people and the removal of hardship from them during the rituals of Hajj.
In this Hadīth, the Tābi‘i Tāwūs ibn Kaysān informs that he was with the Companion ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) when Zayd ibn Thābit (may Allah be pleased with him) said to him: You issued a Fatwa that a menstruating woman may leave Makkah without performing the Farewell Tawāf! Ibn ‘Abbās replied to him, saying: "If not" i.e., if you do not accept my view, then leave it and go ask the Ansāri woman so-and-so - this is ’Umm Sulaym bint Milhān (may Allah be pleased with her) - as to whether the Messenger of Allah (may Allah's peace and blessings be upon him) enjoined her to do that. So, Zayd (may Allah be pleased with him) went and asked her, and she agreed with the view of Ibn ‘Abbās (may Allah be pleased with him). It is narrated in the Two Sahīh Collections that ‘Ā’ishah, the Prophet's wife, reported that Safiyyah bint Huyay, the Prophet's wife, got her menses during the Farewell Hajj. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "Will she delay us?!" I said: "O Messenger of Allah, she has performed the Ifādah Tawāf around the House." Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "Then, let her depart."
When Zayd ibn Thābit (may Allah be pleased with him) knew the right thing, he went back to Ibn ‘Abbās (may Allah be pleased with him), laughing, as he found his view to be correct. Then, he said: "I only found that you spoke the truth." So, Zayd (may Allah be pleased with him) agreed with the view adopted by Ibn' Abbās (may Allah be pleased with him). This is what we are required to do when a dispute arises over something; we should refer to the Qur'an and the Sunnah, and when a sincere person finds proof that disproves his own opinion, he complies with it and scraps stubbornness.
The Hadīth shows the politeness of the Companions (may Allah be pleased with them), their righteousness, their keenness to follow the Sunnah, and their readiness to go back to what is right when it becomes manifest.
It indicates that if a woman gets her menses, she can depart and leave the Farewell Tawāf.
It also demonstrates that some rulings may be unknown to some scholars..

1331

Ibn ‘Abbās reported: The Prophet (may Allah's peace and blessings be upon him) entered the Ka‘bah while there were six pillars in it. He stood near a pillar and supplicated, and he did not pray..

Commentary : The Conquest of Makkah took place in the eighth Hijri year. It was a blessed victory for the Muslims. When the Prophet (may Allah's peace and blessings be upon him) entered it, he did so in modesty and humility toward Allah Almighty, Who bestowed this victory upon him.
In this Hadīth, ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) relates that the Prophet (may Allah's peace and blessings be upon him) entered the Ka'bah during the day of the Conquest of Makkah, and "there were six pillars" in it, i.e., six columns, and he stood near a pillar and supplicated while standing and did not pray therein. However, the opposite of that is established by a Hadīth in the Two Sahīh Collections. ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) entered the Ka'bah with Usāmah ibn Zayd, Bilāl, and 'Uthmān ibn Talhah al-Hajabi, and he locked it behind him and remained inside. I asked Bilāl when he came out: What did the Prophet (may Allah's peace and blessings be upon him) do? He said: "He took up a position with one pillar on his left, one pillar on his right, and three pillars behind him - the House had six pillars at the time - and then he prayed. They are reconciled by giving precedence to the Hadīth reported by 'Abdullāh ibn' Umar (may Allah be pleased with him), as Bilāl (may Allah be pleased with him) was with the Prophet (may Allah's peace and blessings be upon him) inside the Ka'bah; or that the Prophet (may Allah's peace and blessings be upon him) entered the Ka'bah twice; he prayed at one time and did not pray at the other..

1333

‘Atā’ reported: When the House (the Ka‘bah) was burned during the time of Yazīd ibn Mu‘āwiyah as the people of the Levant invaded it, and what happened to it happened, Ibn az-Zubayr left it until the people came to the season, seeking to encourage - or incite - them against the people of the Levant. When the people departed, he said: "O people, advise me regarding the Ka'bah. Should I demolish it and then rebuild it or repair its damaged part?" Ibn ‘Abbās said: "An opinion has occurred to me concerning it; that you repair the damaged part of it and leave a House upon which the people embraced Islam and stones upon which the people embraced Islam and upon which the Prophet (may Allah's peace and blessings be upon him) was sent." In reply, Ibn az-Zubayr said: "If the house of one of you was burned, he would not be pleased until he renewed it. So, what about the House of your Lord? I will make Istikhārah (consult my Lord) for three and then determine my affair." When the three were over, he decided to demolish it. The people kept away from him, fearing that something from heaven might descend upon the first one to climb it. Then, a man climbed and threw down some stones from it. When the people saw that nothing harmed him, they went one after another and demolished it to the ground. Ibn Az-Zubayr erected pillars and hung curtains on them until its structure rose up. Ibn az-Zubayr also said: I heard ‘Ā’ishah say: The Prophet (may Allah's peace and blessings be upon him) said: "Were it not for the fact that the people have recently left Kufr (disbelief) and that I do not have enough funds to enable me to build it, I would incorporate five cubits from the Hijr into it and make for it a door through which people enter and a door through which they exit." He said: "Today, I have the funds, and I do not fear people." He said: "He added to it five cubits from the Hijr till there appeared a foundation the people could see it. He built the structure upon it. The length of the Ka‘bah was 18 cubits, and when he added to it, he regarded it as short. So, he increased its length by ten cubits and made two doors for it: one for entrance and the other for exit. When Ibn az-Zubayr was killed, Al-Hajjāj sent a message to ‘Abdul-Malik ibn Marwān informing him about that and telling him that Ibn az-Zubayr had placed the structure upon a foundation that was seen by the upright people in Makkah. In reply, ‘Abdul-Malik sent a message to him saying: "We do not have anything to do with Ibn Zubayr's smearing. As for the addition he had made to its length, approve it. As for the addition he had made to it from the Hijr, revert it to its structure and wall up the door he had opened." So, he demolished it and restored it to its structure..

Commentary : The Ka‘bah is the Sacred House of Allah and the Qiblah of the Muslims. It is the first house to be appointed for humankind. Abraham and Ishmael (Ismā‘īl) (peace be upon both of them) had constructed it at the command of Allah Almighty, and it was demolished and built more than once.
In this Hadīth, ‘Atā’ ibn Abu Rabāh relates that when the Sacred House was burned, which happened when Al-Husayn ibn Numayr as-Sakūni surrounded ‘Abdullāh ibn az-Zubayr (may Allah be pleased with him) in Makkah after the incident of Al-Harrah in Madīnah, in 63 A.H., at the command of Yazīd ibn Mu‘āwiyah, the then Caliph of the Levant. Ibn Az-Zubayr (may Allah be pleased with him) was in dispute with him over the caliphate at the time. So, the people of the Levant entered the Sacred House to fight ‘Abdullāh ibn az-Zubayr and the Ka‘bah was burned, and its wall inclined due to the throwing of a catapult, a tool that throws stones. This burning and damage that happened to the Ka‘bah were not intended to occur to it; rather, the intended purpose was to besiege Ibn Az-Zubayr. So, the catapult strikes were targeting him, not the Ka‘bah.
During the siege, there came news about the death of Yazīd ibn Mu‘āwiyah in 64 A.H. Thereupon, the Levant army returned to its land. Then Ibn Az-Zubayr rose and declared himself as the Caliph, and the pledge of allegiance was given to him as the Caliph, and he commanded the obedience of the people of the Hejaz, Egypt, Iraq, and Khurāsān. After the departure of the Levant army, ‘Abdullāh ibn az-Zubayr (may Allah be pleased with him) left the House in its damaged state until people came from every place for the season of Hajj and gathered there. Ibn az-Zubayr (may Allah be pleased with him) wanted to "embolden them", i.e., encourage them to fight the people of the Levant, or "incite them", i.e., stir up rage in their hearts by making them see the burned House, and so they would fight the people of the Levant. When the people turned back to their homeland after the end of Hajj rituals, Ibn az-Zubayr (may Allah be pleased with him) said to the people of Makkah or the notables among them: "O people, advise me regarding the Ka'bah", i.e., give me your opinion: Should I demolish it and then rebuild it anew, or repair its weakened and damaged part? In reply, Ibn ‘Abbās (may Allah be pleased with him) said: "An opinion has occurred to me concerning it", i.e., an opinion has appeared and become clear to me, which is that you repair the weakened and damaged part in it and restore it to its former condition and leave the Ka'bah in the state which the people were familiar with when they embraced Islam. "and stones upon which the people embraced Islam", meaning the stones of the Ka'bah without alteration, and upon which the Prophet (may Allah's peace and blessings be upon him) was sent, and he did not change them. Ibn az-Zubayr said: "If the house of one of you was burned, he would not be pleased," i.e., the owner of the burned house until he renewed it. "So, what about the House of your Lord?!" In other words, the House of Allah Almighty is more worthy of being repaired and renovated. Then, he said to them: "I am going to make Istikhārah (consult my Lord) for three", i.e., I will perform the Istikhārah prayer and seek goodness and help from my Lord for three times or three days, and then I will make up my mind. When the three days were over, he realised that he should demolish and rebuild it, and he was determined to do that. As a result, the people avoided him. They turned away, fearing punishment would descend upon the first person to go above the House to demolish it, like what happened to the Companions of the Elephant. They remained in that situation till a man from them ascended the Ka‘bah and began to pull out the stones. When the people saw no punishment hit him, they moved and headed to the House one after another in constant succession. They demolished it and removed its stones until it was leveled to the ground. "Ibn az-Zubayr erected pillars and hung curtains on them until its structure rose up." The purpose was to make these pillars and curtains a Qiblah for worshippers so that they could identify the location of the Ka'bah through them. These curtains remained till the structure went up and became visible to the people. At that point, he removed them, as the objective was achieved, which was to build the high structure of the Ka'bah.
Then, Ibn az-Zubayr (may Allah be pleased with him) mentioned a Hadīth which he heard from his maternal aunt ‘Ā’ishah (may Allah be pleased with her), who reported that the Prophet (may Allah's peace and blessings be upon him) said: "Were it not for the fact that the people have recently left Kufr", i.e., they have recently embraced Islam and departed from Kufr. "and that I do not have enough funds" i.e., I do not possess enough money to enable me to build it, I would incorporate into the House "from the Hijr" - which is the circular structure around the Ka'bah from the side opposite the Black Stone and the Yemeni Corner, and it takes the shape of a semicircle adjacent to the Levantine and Iraqi Corners, and this Hijr is part of the Ka'bah - "five cubits"; In another version by Muslim: "and I added to it six cubits from the Hijr." This is because the Quraysh did not have enough money to construct the Ka‘bah. So, they built it according to their available means and left the remaining part outside and called it Hijr. Therefore, the Prophet (may Allah's peace and blessings be upon him) wanted to include it in the House. Then the Prophet (may Allah's peace and blessings be upon him) said: "and make for it a door through which people enter", which is the eastern door, "and a door through which they exit", which is the western one. So, the Prophet (may Allah's peace and blessings be upon him) decided not to demolish the Ka'bah and incorporate the Hijr into it out of fear of possible Fitnah (confusion, strife), so he left it as it was. After narrating the Hadīth, Ibn az-Zubayr said: "Today I have the funds", and I possess money sufficient for this purpose, and I do not fear Fitnah for the people as Imān (faith) is well established in their hearts. So he added to the Sacred House, incorporated into it five cubits from the Hijr, and dug an area in the ground of the Hijr till he reached the foundation of the House, upon which Abraham (peace be upon him) constructed the building, and the people saw and observed it. Ibn Az-Zubayr built the structure upon it. "The length of the Ka'bah was 18 cubits, and when he added to it, he regarded it as short," i.e., he considered it to be short. So, Ibn az-Zubayr increased its length by ten cubits. A cubit is about 69 cm. "and he made for it two doors: one for entrance and the other for exit." So, Ibn Az-Zubayr built the Ka'bah according to the design intended by the Prophet (may Allah's peace and blessings be upon him).
When Ibn az-Zubayr was killed in 73 A.H., and the caliphate was established for Banu Umayyah, Al-Hajjāj ibn Yūsuf ath-Thaqafi sent a message to ‘Abdul-Malik ibn Marwān - the then Caliph of the Levant - informing him "that Ibn az-Zubayr had placed the structure upon a foundation" i.e., upon the foundation of Abraham, which he revealed when the Hijr was dug; "that was seen" i.e., observed "by the upright people", those whose testimony is acceptable, "in Makkah"; so, should he leave it in the way Ibn az-Zubayr built it or demolish it and then rebuild it according to its old design? ‘Abdul-Malik sent a reply to Al-Hajjāj: "We do not have anything to do with Ibn Zubayr's smearing", i.e., we have nothing to do with the blame for the crime Ibn Az-Zubayr perpetrated by demolishing the Ka‘bah. In other words, we are innocent of his crime of demolishing the House. "As for the addition he had made to its length, approve it", i.e., keep it as it is. "As for the addition he had made to it from the Hijr, revert it to its structure," i.e., demolish it and restore it to its former structure, as it was during the lifetime of the Messenger of Allah (may Allah's peace and blessings be upon him). "and seal up the door he had opened"; this is the other door, which Ibn Az-Zubayr added. So, Al-Hajjāj demolished the House and restored it to its former structure.
The Hadīth highlights the significance of seeking the opinion of those with sound judgment and experience.
It mentions the repair of the damaged part of the Sacred House.
It indicates the permissibility of abandoning something recommended and legitimate for fear that people may fail to understand it.
It also indicates that an interest may be abandoned for the sake of being safe from falling into evil.
It shows how the ruler should win the hearts of his subjects and work to protect them.
The Hadīth demonstrates how the Companions were keen to comply with what the Prophet (may Allah's peace and blessings be upon him) wanted.
It points out that the Istikhārah prayer should be performed with regard to important matters..

1336

Ibn ‘Abbās reported: The Prophet (may Allah's peace and blessings be upon him) came across a caravan at Ar-Rawhā’. He said: Who are the people? They replied: The Muslims. Then, they asked: Who are you? He said: The Messenger of Allah. So, a woman lifted up a boy to him and said: Is Hajj counted for this one? He said: Yes, and you will have a reward..

Commentary : Islam has laid down certain conditions for a Muslim to be held accountable for religious duties and obligations. One of these conditions is making Hajj obligatory only upon the adult, sane, and free Muslim who has the ability.
In this Hadīth, ‘Abdullah ibn ‘Abbās (may Allah be pleased with him and his father) reports that the Prophet (may Allah's peace and blessings be upon him) "came across a caravan," i.e., a traveling group. A caravan specifically refers to the owners of camels. And it is originally used to refer to ten or less than that. "At Ar-Rawhā’", is a village located almost 80 km away from Madīnah, that was on the way back from the Farewell Hajj, as mentioned in the narration of An-Nasā’i. He asked them: "Who are the people?" They answered him saying that they were from the Muslims. Then, they asked him (may Allah's peace and blessings be upon him): "Who are you?" He replied: "The Messenger of Allah". Perhaps they did not recognize him (may Allah's peace and blessings be upon him) because they had not seen him before, as they did not emigrate, i.e., they embraced Islam in their countries and did not emigrate before this incident.
On knowing that he was the Messenger of Allah (may Allah's peace and blessings be upon him), a woman from among them lifted up a little boy - one who had not reached the age of puberty - and she asked: "Is Hajj counted for this one?", i.e., does this little boy obtain the reward of Hajj? The Prophet (may Allah's peace and blessings be upon him) answered her, saying: "Yes" he gets the reward of voluntary Hajj, "and you will have a reward," i.e., because of making him avoid what the Muhrim (one in state of ritual consecration) avoids, and doing what the Muhrim does, and teaching him if he is discerning, or the reward of being his deputy in Ihrām (state of ritual consecration), throwing the pebbles, standing, and carrying him during Tawāf (circumambulating the Ka‘bah) and Sa‘y (walking at a brisk pace between Safa and Marwah) if he is undiscerning. His saying: "And you will have a reward" is meant to encourage her.
A boy's Hajj is valid, and he gets a reward for it; however, it does not exempt him from the obligation, and he will have to perform the obligatory Hajj after reaching puberty.
The Hadīth indicates the permissibility of performing Hajj on behalf of the minor in general.
It also makes it clear that the boy is rewarded for his act of obedience and his virtuous deeds are recorded for him.
The Hadīth also affirms the reward of the boy's guardian if he makes him perform Hajj.
It also denotes that whoever does not know something must ask the scholars about the rulings he does not know.
It points out that whoever helps someone offer an act of obedience gets rewarded..

1342

‘Ali al-Azdi reported that Ibn ‘Umar taught them: Whenever the Messenger of Allah (may Allah's peace and blessings be upon him) mounted his camel to set out on a journey, he would say Takbīr three times and then say: "Subhāna al-ladhi sakhkhara lana hādha wa ma kunna lahu muqrinīn wa inna ila rabbina lamunqalibūn. Allāhumma inna nas’aluka fi safarina hādha al-birra wa at-taqwa wa min al-‘amali ma tarda. Allāhumma hawwin ‘alayna safarana hādha watwi ‘anna bu‘dah. Allāhumma anta as-sāhibu fi as-safar wa al-khalīfatu fi al-ahl. Allāhumma inni a‘ūdhu bika min wa‘thā’ as-safar wa ka’ābat al-manzhar wa sū’ al-munqalab fi al-māli wa al-ahl (Glory be to Him Who has subjected this for us, for we could not have done it by ourselves, and we will surely return to our Lord. O Allah, we ask You on this journey of ours for goodness and piety, and for deeds that are pleasing to You. O Allah, make this journey easy for us and make its distance short for us. O Allah, You are the Companion on the journey and the One in Whose care we leave our family behind. O Allah, I seek refuge in You from this journey's hardships, from the terrible sights, and from a misfortunate return to our property and our family)." On returning, he would say the same and add: "Āyibūn tā’ibūn ‘ābidūn lirabbina hāmidūn (We are returning in safety, turning to our Lord in repentance, worshiping Him, and praising Him).".

Commentary : Traveling involves hardship and fatigue, but Allah Almighty, out of His mercy, has created for His slaves and guided them to make ships that they could ride on the sea; camels, horses, and cars that they could ride on land; and airplanes that they could ride in the air. They carry them to their destinations without any fatigue or hardship. So, when they settle on them, they remember the favor that Allah Almighty has bestowed on them by subjugating and making such mounts and vehicles easy for them to ride.
In this Hadīth, ‘Abdullah ibn ‘Umar (may Allah be pleased with him and his father) teaches some of his companions the supplication for traveling. He informed them that when the Messenger of Allah (may Allah's peace and blessings be upon him) rode and settled on his mount - which was the camel, and this includes all types of animals that could be ridden and the modern means of transportation - to set out from Madīnah on some journey, he would remember Allah and say: "Allāhu akbar (Allah is the Greatest)", three times. The Prophet's (may Allah's peace and blessings be upon him) saying Takbīr when riding and settling on the mount was acknowledging the greatness of Allah Almighty and the fact that He is greater than everything. He, thus, proclaimed His greatness to thank Him for that, so Allah would grant him extra bounty from Himself. Then, he would say: "Glory be to Him Who has subjected this for us" and has made it submissive to us, referring to the mount. "For we could not have done it by ourselves," i.e., we could not have been able to subjugate it and use it if Allah Almighty had not subjected it for us. "and we will surely return to our Lord," i.e., surely, we will return and go back to our Lord after death. It is as if the traveler who rides on what Allah has subjected for him remembers the last journey in this world, which is one's journey to Allah Almighty when he dies and people carry him on their shoulders.
Then, the Prophet (may Allah's peace and blessings be upon him) would praise Allah and supplicate Him saying: "O Allah, we ask You on this journey of ours for goodness and piety," Birr (goodness): adherence to obedience. Taqwa (piety): refraining from sins; thus, obeying the commands and avoiding the prohibitions. Then, he would ask his Lord to grant him deeds so that He becomes pleased with him. After that, he would ask Allah to make the journey easy for him and make its distance short for him. Following his supplication, he would say: "O Allah, You are the Companion on the journey," i.e., You accompany me on my journey and, thus, You make it easy for me. "And the One in Whose care we leave our family behind," in my absence, so, You surround them with Your care and protection, as Allah Almighty is with man on his journey and the One Who takes care of his family in his absence because Allah Almighty encompasses all things.
Then, he (may Allah's peace and blessings be upon him) would seek refuge with Allah from some of what afflicts man during his journey including: "This journey's hardships," i.e., its severity, difficulty, and the fatigue it causes. and "the terrible sights," i.e., the change in the face as if one is sick, and the feeling of defeat as a result of seeing what one likes undergoing something bad, which causes grief and sadness. It was also said: It means seeking refuge with Allah from every sight that results in grief when looking at it. "A misfortunate return," indicates when returning and seeing what displeases him in his family and property. In the Hadīth of ‘Abdullah ibn Sarjis (may Allah be pleased with him) - in Sahīh Muslim and Musnad Ahmad - it was mentioned that he would start with "the family" on returning, as he would say: "And from a misfortunate return to our family and our property" instead of "our property and our family." The Hadīth also states: The Prophet (may Allah's peace and blessings be upon him) sought refuge from "Hawr" after "Kawr", i.e., from scarcity after abundance and from the change in state from obedience to sin. He also sought refuge from the supplication of an oppressed person, i.e., I seek refuge with You from oppression, as it leads the oppressed person to engage in supplication, and there is no barrier between it and Allah, as mentioned in the Two Sahīh Collections.
On returning, the Prophet (may Allah's peace and blessings be upon him) would say these aforementioned words and would add: Āibūn (We are returning), i.e., we are returning from the journey safely. Tāibūn: (We are repenting), i.e., turning to our Lord from sins to obedience. Ābidūn, lirabbina hāmidūn (We are worshiping Him, and praising our Lord,) i.e., praising Allah Almighty with His attributes of perfection and majesty and showing gratitude to Him for His blessings and favors. It means: We are on our way back to our country, homeland, and families, and we are determined to return to Allah in sincere repentance coupled with righteous deeds, including showing gratitude to Allah, worshiping Him on a regular basis, and drawing close to Him by prayer and frequent prostrations.
So, the Prophet (may Allah's peace and blessings be upon him) used to remember Allah's worship and the fact that he was a slave of Allah Almighty all the time.
The Hadīth urges the act of Allah's remembrance when setting out on a journey and on returning therefrom..

1348

‘Ā’ishah reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "There is no day on which Allah sets free more of His slaves from the Fire than the Day of ‘Arafah. He verily draws near, then He boasts about them before the angels saying: 'What do these [people] want?'".

Commentary : Allah has favored some days over others, and these favored days are occasions for Allah's grants and gifts that He offers His slaves, forgiving sins and elevating degrees, and the Day of ‘Arafah is one of these virtuous days.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says that saving people from torment and setting them free from the Fire takes place on a larger scale on the Day of ‘Arafah than on any other day. ‘Arafah is a spot located on the way between Makkah and Tā’if. It is almost 22 kilometers away from Makkah, 10 kilometers away from Mina, and 6 kilometers away from Muzdalifah. It is the place where the pilgrims stand on the 9th of Dhul-Hijjah supplicating to Allah and asking for His forgiveness. "He" the Almighty verily "draws near" in a manner that befits His majesty and greatness, in compliance with what Allah Almighty has established for Himself, without Tashbīh (drawing comparison) or Tamthīl (likening Him to His creatures). Then, He boasts before the angels about the Muslims standing at ‘Arafah, demonstrating their merit and the excellence of what they do, and praising them before the angels. The word "bahā’" (boast) originally means beauty and grace. So, Allah boasts about them and praises them in the angels' presence. "Saying: What do these [people] want?", i.e., what do these people want by leaving their families and homelands, spending their money, and exhausting their bodies? The answer is omitted, and it is assumed to be: They only sought Allah's forgiveness and pleasure, which indicates that they are granted forgiveness, as Allah does not boast about sinners and wrongdoers except after repenting and being granted forgiveness.
The Hadīth establishes the attribute of drawing near to Allah Almighty in a way that befits His majesty and greatness.
It also establishes the attribute of boasting for Allah Almighty in a way that befits His majesty and greatness..

1356

Jābir reported that he heard the Prophet (may Allah's peace and blessings be upon him) say: "It is not lawful for any of you to carry a weapon in Makkah.".

Commentary : Makkah is a sacred city as it has the Sacred House and sacred sites. The Shariah has legislated for its special rulings that affirm such meanings. It has legislated therein means of security that have not been legislated in any other spot on earth.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) forbade carrying weapons in Makkah. Perhaps the reason behind this is to prevent it from being a cause of terrifying a Muslim or doing harm to anyone. Undoubtedly, this enhances the sense of security in a place like Makkah where the Islamic sacred sites are found. The prohibition here is meant when there is no necessity for carrying a weapon. However, if there is a necessity - like fighting the disbelievers and their likes - it is permissible to carry weapons like what happened in the Year of the Conquest when the Messenger of Allah (may Allah's peace and blessings be upon him) entered Makkah with his armies carrying their weapons. Allah granted him permission to do so to spread His religion and make His word superior. Hence, Allah made this Sanctuary lawful for him for part of the day, from sunrise to ‘Asr prayer. Then, he declared among people that its sanctity had returned to its former state..

1358

Jābir ibn Abdullah al-Ansāri reported: The Messenger of Allah (may Allah's peace and blessings be upon him) entered Makkah, Qutaybah said: - [another narration reads]: He entered on the day of the Conquest of Makkah - wearing a black turban without being in Ihrām (state of ritual consecration)..

Commentary : The Companions (may Allah be pleased with them) used to observe the Prophet's states to learn from him, especially during calamities like wars and battles, and reported all this to those who came after them. They described his appearance, his clothes, and all his states.
In this Hadīth, the great Companion, Jābir ibn ‘Abdullah (may Allah be pleased with him and his father), reports that the Messenger of Allah (may Allah's peace and blessings be upon him) entered Makkah on the day of the Conquest, 8 AH, wearing a black turban on his head. He was not wearing the clothes of Ihrām and did not have the intention to make Ihrām on that day because he did not want to perform the rituals; rather, he wanted to conquer Makkah.
In the two Sahīh Collections, Anas ibn Mālik (may Allah be pleased with him) reported: "The Messenger of Allah (may Allah's peace and blessings be upon him) entered in the year of the Conquest wearing a helmet on his head." It is likely that the helmet was over the turban to protect his honorable head from iron rust, or the turban was over the helmet, or perhaps he was wearing the helmet when first entering, then he took it off and put on the turban later. Thus, each one of them reported what he had seen..

1359

‘Amr ibn Hurayth reported: It is as if I am looking at the Messenger of Allah (may Allah's peace and blessings be upon him) on the pulpit, wearing a black turban, the two ends of which he has let hang down between his shoulders..

Commentary : The Companions (may Allah be pleased with them) used to observe the Prophet's conditions to learn from him, and they conveyed what they saw to those who came after them and described his appearance, clothes, and all conditions.
In this Hadīth, ‘Amr ibn Hurayth (may Allah be pleased with him) informs that he saw the Prophet (may Allah's peace and blessings be upon him) in one of his sermons on the pulpit - and this took place at the time of the Conquest of Makkah, as narrated by Al-Humaydi in his Musnad Collection - wearing a black turban on his head and letting the two ends of his turban hang down between his shoulders. The words "two ends" are reported like this, in the plural form, whereas it is narrated by Abu Dāwūd in the singular form 'end', which is more preponderant.
The Hadīth makes mention of wearing a black turban..

Book of Hadith

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