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Hadith
1650
Narrated ‘Aaishah (raa): I was menstruating when I reached Makkah; thus, I neither performed Tawaaf round the Ka`bah nor the Tawaaf between al-Safaa and al-Marwah. I informed Allah's Messenger (ﷺ) about it, and he replied, "Perform all the rites of Hajj like the other pilgrims, but do not perform Tawaaf round the Ka`bah till you get clean (from your menses)."
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Commentary : The Prophet ﷺexplained the rulings pertaining to Hajj and ‘Umrah in words and action. The Companions (ras) transmitted all that to us, including the rulings related to women like menses. 
In this hadeeth, ‘Aaishah (raa), the Mother of the Believers, reports that she was menstruating during the Farewell Hajj, which occurred in the 10th year of Hijrah. For that reason, she refrained from performing Tawaaf round the Ka’bah and between al-Safaa and al-Marwah and did not perform ‘Umrah or Hajj just like the rest of people. She raised her issue to the Prophet ﷺwho ordered her to perform all the rites of Hajj like the other pilgrims, like standing on the mountain of ‘Arafaat, Muzdalifah and spending the night in Minaa) and to refrain from performing Tawaaf round the Ka`bah till she gets clean from your menses.
According to a narration in Saheeh al-Bukhaaree and Saheeh Muslim, she (raa) said after completing Hajj, “O Messenger of Allah! All of you are returning with the Hajj and `Umrah, but I am returning after performing Hajj only." So, the Prophet (ﷺ) ordered `Abd al-Rahmaan bin Aboo Bakr (ra) to accompany her to Tan’eem and thus she performed the `Umrah after the Hajj.
From the benefits that can be concluded from this hadeeth is learning about how Islam eases the rulings of Hajj for menstruating women and allowing her to delay the Tawaaf until she becomes clean..

1651
Narrated Jaabir ibn ‘Abdullah (ra): The Prophet (ﷺ) and his Companions assumed Ihraam for Hajj and none except the Prophet ﷺand Talhah had the Hady (sacrificial animal) with them. `Alee arrived from Yemen and had his Hady with him. `Alee said, "I have assumed Ihraam for what the Prophet (ﷺ) has done." The Prophet (ﷺ) ordered his Companions to perform the `Umrah with the lhraam which they had assumed, and after finishing Tawaaf (of Ka`bah, al-Safaa and al-Marwah) to cut short their hair, and to finish their lhraam except those who had Hady with them. They (the people) said, "How can we proceed to Minaa (for Hajj) after having sexual relations with our wives?" When that news reached the Prophet (ﷺ), he said, "If I had formerly known what I came to know lately, I would not have brought the Hady with me. Had there been no Hady with me, I would have finished the state of lhraam." `Aaishah (raa) got her menses, so she performed all the ceremonies of Hajj except Tawaaf of the Ka`bah, and when she got clean (from her menses), she performed Tawaaf of the Ka`bah. She said, "O Allah's Messenger (ﷺ)! (All of you) are returning with the Hajj and `Umrah, but I am returning after performing Hajj only." So, the Prophet (ﷺ) ordered `Abd al-Rahmaan bin Aboo Bakr (ra) to accompany her to Tan`eem and thus she performed the `Umrah after the Hajj..

Commentary : There are three ways for performing Hajj: (1) Tamattu’: It is when the pilgrim enters the state of Ihraam with the intention to perform ‘Umrah during the months of Hajj, namely Shawwaal, Dhu al-Qa’dah, and Dhu al-Hijjah. And after completing the ‘Umrah, he exits his Ihraam and then enters the Ihraam again in the same year to perform Hajj. (2) Al-Qiraan: It is when the pilgrim enters the Ihraam with the intention to perform both ‘Umrah and Hajj together. (3) Al-Ifraad: It is when the pilgrim enters the Ihraam with the intention to perform Hajj only.
In this hadeeth, Jaabir ib ‘Abdullah (ra) reports that the Prophet ﷺand his Companions assumed Ihraam for Hajj in the Farewell Hajj, which was in the 10th year of Hijrah. None of them had Hady with him except the Prophet ﷺand Talhah ibn ‘Ubaydillah (ra). The Hady is the name of the animals that pilgrims bring along with them to slaughter in the Haram as sacrificial animals, which include camels, cows, sheep and goats.
At that time, ‘Alee ibn Abee Taalib (ra) was in Yemen because the Prophet ﷺsent him to serve there as a judge and to collect the zakat. So, he travelled to Makkah to perform Hajj with the Prophet ﷺ, and he brought with him Hady. He (ra) assumed Ihraam on his way to Makkah so the Prophet ﷺasked him about the intention of his Ihraam. His answer was that he assumed Ihraam with an intention as that of the Prophet ﷺ. It happened that the Prophet ﷺwas one of the pilgrims who had Hady with them; thus, he entered the Ihraam with the intention to perform ‘Umrah and Hajj together. The Prophet ﷺordered those who did not bring along Hady with them to exit Ihraam after completing the ‘Umrah and enter a new Ihraam for Hajj on the 8th of Dhu al-Hijjah.
This made some of the Companions (ras) feel uneasy that they exit Ihraam while the Prophet ﷺkeep his Ihraam, and they wondered how it is possible to exit Ihraam and then assume Ihraam for Hajj on the Day of Tarwiyah! Upon knowing this, the Prophet ﷺsaid to them: “Had there been no Hady with me, I would have finished the state of lhraam” i.e., If I came to know about this from the beginning, I would have not brought with me the Hady so I could exit Ihraam after ‘Umrah and then enter a new Ihraam for Hajj. By this, the Prophet ﷺexplained to them that if he did not have the Hady, he would have done the same.
Upon entering Makkah, ‘Aaishah (raa) menstruated, and so she followed the instructions of the Prophet ﷺto perform the rites of Hajj except the Tawaaf round the Ka’bah. And after she became clean from menses, she performed Tawaaf round the Ka’bah. However, as the Muslims are preparing to depart Makkah, she said to the Prophet ﷺ: “(All of you) are returning with the Hajj and `Umrah, but I am returning after performing Hajj only” So, the Prophet ﷺordered her brother, `Abd al-Rahmaan bin Aboo Bakr (ra), to accompany her to Tan`eem, which is situated about 6 km from Makkah and the closest point to enter Ihraam for those who are in Makkah – although people may enter Ihraam from any of the designated places.
This hadeeth highlights the permissibility of performing ‘Umrah in the months of Hajj.
From the benefits that can be concluded from this hadeeth is learning about how Islam eases the rulings of Hajj for menstruating women and allowing her to delay the Tawaaf until she becomes clean. And it shows the mercy and compassion of the Prophet ﷺtowards women and his kind treatment with them.
The hadeeth shows that if a person is in Makkah and wants to enter Ihraam, he should go to the point of Ihraam outside Makkah and enter Ihraam for ‘Umrah from there.
It also shows that a woman may not travel except with one of her Mahram men..

1652
Narrated Hafsah: 'We used to forbid the ‘Awaatiq (young women) to go out for the two `Eid prayers. A woman came and stayed at the palace of Banee Khalaf, and she narrated about her sister whose husband took part in twelve battles along with the Prophet (ﷺ) and her sister was with her husband in six (out of these twelve). She (the woman's sister) said, "We used to treat the wounded, look after the patients and once I asked the Prophet (ﷺ), 'Is there any harm for any of us to stay at home if she does not have a veil?' He said, 'She should cover herself with the veil of her female companion and should participate in the good deeds and in the religious gathering of the Muslims.' When Umm `Atiyyah (raa) came, I asked her whether she had heard it from the Prophet (ﷺ). She replied, "Yes. May my father be sacrificed for him (the Prophet)! (Whenever she mentioned the Prophet (ﷺ) she used to say, 'May my father be sacrificed for him) I have heard the Prophet (ﷺ) saying, 'The ‘Awaatiq and the girls who stay often screened or the ‘Awaatiq who often stay screened and the menstruating women should come out and participate in the good deeds as well as the religious gathering of the believers but the menstruating women should keep away from the Musallaa (praying place).' " Hafsah (raa) asked Umm `Atiyyah surprisingly, "Do you say the menstruating women?" She replied, "Does not a menstruating woman attend `Arafaat (Hajj) and such and such (other deeds)?".

Commentary : Islam has honoured women and made them a natural partner to men. It has defined their rights and responsibilities, and the rulings pertaining to them like menses, post-partum blooding, seclusion with the opposite gender, attending public gatherings, and so on.
In this hadeeth, Hafsah bintSeereen mentions that they used to forbid young women from attending the two ‘Eid prayers. The Arabic word used in the narration to describe the young women is ‘Awaatiq (lit. freed). It means females who have just reached puberty but are not yet married and still live at their family’s house. The relevance of the name to their condition is that at such age she can depend on herself, and her parent no longer needs to serve her and fulfil her needs outside the house. Another possible meaning is that it refers to the young girl that is so loved by her parents. Hafsah further says that a woman came to al-Basrah and stayed at the palace of Banee Khalaf, the grandfather of Talhah al-Talhaat, and she narrated about her sister (i.e., Umm Atiyyah) whose husband took part in twelve battles along with the Prophet (ﷺ), and her sister was with her husband in six out of these twelve. Then she mentioned that her sister said that they used to treat the wounded, look after the patients. And one time, she asked the Prophet ﷺif it is sinful for a woman to stay at home, and does not attend these gatherings, because she does not have a veil to wear when she goes out. The Prophet ﷺtold  her that in this case, she should borrow a veil from her friend to cover herself and participate in the good deeds and in the religious gathering of the Muslims like the ‘Eid prayer.
Hafsah then mentioned that people inquired from Umm ‘Atiyyah (raa) about the hadeeth she related so she confirmed that she heard it directly from the Prophet ﷺand said: “May my father be sacrificed for him” and added that he ﷺstated that let out the ‘Awaatiq (plural of ‘Aatiq) which is the young girl who reached puberty or is about to reach puberty or in an age suitable for marriage or the one who is highly valued by her parents or who is freed from fulfilling the needs of the family outside the house. It appears that they used to forbid these young girls from leaving the house because of the corruption that was present at their time. The Companions (ras) however held the view that the ruling that was practised during the lifetime of the Prophet ﷺshould not change despite all that.
The Prophet ﷺordered that even unmarried virgin girls who stay in the house far from the eyes of people should go out to attend the ‘Eid prayer. The order to attend the religious gatherings of Muslims included menstruating women, but they have to keep away from the place where the ‘Eid prayer is established. Upon hearing this, Umm ‘Atiyyah was surprised that menstruating women should attend too! The Prophet ﷺexplained to her that she can and reminded that menstruating women attend ‘Arafaat and the other rites of Hajj.
From the benefits that can be concluded from this hadeeth is learning that menstruating women can attend all the rites of Hajj except Tawaaf.
The hadeeth shows that woman can treat the wounded, look after the patients in times of war.
It shows us that the Companions (ras) used to correct the misconceptions and mistakes of the Taab’ieen..

1653
Narrated ‘Abd al-‘Azeez ibn Rufay’: I asked Anas ibn Maalik (ra), "Tell me what you remember from Allah's Messenger (ﷺ) (regarding these questions): Where did he offer the Thuhr and `Asr prayers on the day of Tarwiyah (8th day of Dhoo al- Hijjah)?" He replied: "He (ﷺ) offered these prayers at Minaa." I asked, "Where did he offer the `Asr prayer on the day of Nafr (i.e., departure from Mina on the 12th or 13th of Dhu al-Hijjah)?" He replied, "At Al- Abtah," and then added, "You should do as your chiefs do.".

Commentary : Hajj is an act of worship that cannot be sanctioned except on the basis of textual evidence from the Quran or the Sunnah to that effect. The Prophet ﷺclarified the rulings pertaining to Hajj and explained that which is allowed and that which is not, and which actions can be delayed or in advance, and what can be open and flexible. The Companions (ras) transmitted all that to the next generation who in their turn transmitted to the people after them and so on. They even offered advice to people about what to do when some rulers make changes to the time and place of certain actions, which are considered flexible in such sense.
In this hadeeth, the Taabi’ee ‘Abd al-‘Azeez ibn Rufay’ reports that he asked Anas ibn Maalik (ra) to narrate to him from the Prophet ﷺsomething he understood and comprehended. He asked him about the place where the Prophet ﷺprayed Thuhr and ‘Asr on the 8th day of Dhu al-Hijjah, a.k.a. the Day of Tarwiyah which is named as such because pilgrims drink and take their water supplied on that day preparing for standing at ‘Arafah. Anas ibn Maalik (ra) replied that he ﷺoffered the prayers in Minaa, which is a valley surrounded by mountains, located in the east of Makkah between Makkah and ‘Arafah and is about 6 km from the Sacred Mosque. It is the place where the rite of throwing the stones in Hajj.
Then, he asked about the place where the Prophet ﷺprayed in the Day of Nafr, which is the day on which pilgrims return from Minaa to Makkah, which happens on the 3rd day of Tashreed. Anas ibn Maalik (ra) replied that he prayed in al-Abtah, alias al-Muhassib, a place that is known for its small pebbles, and is originally the valley of Makkah, in the south of the Haram, in front of the mountain of Thawr, which is a part of Minaa.
Then, Anas ibn Maalik (ra) ordered him to do like his rulers do and pray where they pray, which indicates that the rulers at that time did not pray Thuhr at a particular place and that it is an open matter so people can pray where they like and leave whenever they want. This also indicates that what he (ra) reported from the Prophet ﷺis not considered one of the rites of Hajj that pilgrims are obliged to do, and it is said that it is one of the rites.
The reason he (ra) ordered him not to oppose the rulers in order to avoid division and possible corruption..

1654
Narrated ‘Abd al-‘Azeez ibn Rufay’: I went to Minaa on the Day of Tarwiyah, so I met Anas ibn Maalik (ra) mounting his donkey. I asked him about the place where the Prophet (ﷺ) prayed Thuhr on this day. He said, look where your rulers pray and pray there for it is better..

Commentary : The Hajj is an act of worship that cannot be sanctioned except on the basis of textual evidence from the Quran or the Sunnah to that effect. The Prophet ﷺclarified the rulings pertaining to Hajj and explained that which is allowed and that which is not, and which actions can be delayed or in advance, and what can be open and flexible. The Companions (ras) transmitted all that to the next generation who in their turn transmitted to the people after them and so on. They even offered advice to people about what to do when some rulers make changes to the time and place of certain actions, which are considered flexible in such sense.
In this hadeeth, the Taabi’ee ‘Abd al-‘Azeez ibn Rufay’ reports that he went to Minaa on the Day of Tarwiyah, which is the 8th of Thoo al-Hijjah. On his way to Minaa, he met Anas ibn Maalik (ra) riding his donkey and heading also to Minaa. He asked him about the place where the Prophet ﷺprayed on the 8th of Thoo al-Hijjah, so he answered him that he should pray where his rulers pray. His statement was to show that it is permissible to pray it anywhere and that it is an open matter so people can pray in any place that is more convenient to them. While it is better and more recommended to pray where the Prophet ﷺoffered the Thuhr and ‘Asr prayers, but he (ra) wanted to show that it is not obligatory..

1655
Narrated ‘Abdullah ibn ‘Umar (ra): Allah's Messenger (ﷺ) offered a two-units prayer at Minaa. Abu Bakr, `Umar, and `Uthmaan (ras), (during the early years of his caliphate) followed the same practice..

Commentary : The Hajj has its own rulings and some of which are so unique that it gives pilgrims concessions in certain acts of worship like shortening the prayer, and it lifts hardship by allowing certain rites to be shifted to perform them before other rites, and so on.
In this hadeeth, ‘Abdullah bin ‘Umar (ra) reports that the Messenger of Allah ﷺ in the Farewell Hajj shortened the four-units prayers and prayed them as a two-units prayer in Minaa, which is a valley surrounded by mountains, located in east of Makkah on the road between Makkah and Mount ‘Arafaat. It is about 6 km away from the Sacred Mosque, and it is the site where the rite of throwing stones is performed. Aboo Bakr and ‘Umar (ras) shortened the prayer there just the Prophet ﷺ. ‘As for Uthmaan (ra), he did the same at the beginning but then he stopped shortening the prayer there six years after assuming the position of the Caliph.
It is said that ‘Uthmaan (ra) opted for offering the four-units prayers without shortening them because he decided to live in the Taaif. By this, he considered him a resident hence could not benefit from the concession of shortening prayers as he held the view that the concession of shortening prayers in Minaa is only for the travelling pilgrims. It  is also said that he did not take the concession and insisted on offering the four units prayers without shortening them for the public good i.e., at that time he noticed that the number of Muslims had dramatically increased after the large groups of people entering Islam and many of the pilgrims were new Muslims who did not know well the rulings and laws of Islam. He feared that the ignorant ones among them would think that the four units prayer consist of two units.
One of the benefits of this hadeeth is that it shows us the keen interest of the Companions (ras) to following the Sunnah of the Messenger of Allah ﷺ..

1656
Narrated Haaritha ibn Wahb al-Khuzaa’ee (ra): The Prophet (ﷺ) led us in a two-units prayer at Minaa, although our number was more than ever and we were in better security than ever..

Commentary : The Hajj has its own rulings and some of which are so unique that it gives pilgrims concessions in certain acts of worship like shortening the prayer, and it lifts hardship by allowing certain rites to be shifted to perform them before other rites, and so on.
In this hadeeth, Haarithah ibn Wahb (ra) recounts that the Messenger of Allah ﷺshortened the four-units prayers, namely Thuhr, ‘Asr and ‘Ishaa, which he ﷺoffered as two-units prayers. As for the Maghrib prayer, he ﷺoffered it according to its original form i.e., three units prayer. This happened in the Farewell Hajj when the Prophet ﷺwas at Minaa, which is  located in the east of Makkah on the road between Makkah and Mount of ‘Arafah. The site is about 6 km away from the Sacred Mosque and it is where the rite of throwing the stones is performed.
At that time, Muslims were in a state of strength, abundance, and total security and safety from enemy, which indicates that shortening the prayer in Minaa is prescribed due to the rite and not because of fear or travelling.
One of the benefits of the hadeeth is learning about the keen interest of the Companions (ras) to follow the Sunnah of the Messenger of Allah ﷺ..

1657
Narrated ‘Abdullah ibn ‘Umar (ra): I offered two units’ prayer with the Prophet ﷺ (at Minaa), and similarly with Aboo Bakr and with `Umar (ras), and then you differed in opinions. I wish that I would be lucky enough to have two of the four units accepted (by Allah)..

Commentary : The Hajj has its own rulings and some of which are so unique that it gives pilgrims concessions in certain acts of worship like shortening the prayer, and it lifts hardship by allowing certain rites to be shifted to perform them before other rites, and so on.
‘Abdullah bin Mas’ood (ra) reports that he was with the Prophet ﷺin the Farewell Hajj and that he prayed behind him in Minaa the four-units prayers, namely Thuhr, ‘Asr, and ‘Ishaa. He (ra) adds that he ﷺshortened them and offered each one of them as a two units prayer. Minaa is a valley surrounded by mountains, located in the east of Makkah on the road between Makkah and Mount of ‘Arafah, about 6 km away from the Sacred Mosque, and it is the site where the rite of throwing stones is performed. He continued to explain that he prayed behind Abu Bakr and ‘Umar (ras) and they did the same i.e., they shortened the four-units prayers.
His statement: "Then you differed in opinions" refers to what ‘Uthmaan ibn ‘Afaan (ra) did in the second half of his ruling, when he stopped shortening the four-units prayers in Minaa.
It is said that ‘Uthmaan (ra) opted for offering the four-units prayers without shortening them because he decided to live in the Taaif. By this, he considered him a resident hence cannot benefit from the concession of shortening prayers as he held the view that the concession of shortening prayers in Minaa is only for the travelling pilgrims. It is also said that he did not take the concession and insisted on offering the four units prayers without shortening them for the public good i.e., at that time he noticed that the number of Muslims had dramatically increased after the large groups of people entering Islam and many of the pilgrims were new Muslims who did not know well the rulings and laws of Islam. He feared that the ignorant ones among them would think that the four units prayers consist of two units.
As for the statement of Ibn Mas’ood (ra) said: "Wish that I would be lucky enough to have two of the four units accepted (by Allah)", it is intended to mean that ‘Uthmaan (ra) should have shortened the prayer and followed the way of Aboo Bakr and ‘Umar (ras) because it agrees with the practice of the Prophet ﷺ. While Ibn Mas’ood, (ra) held the view that it is better to shorten the prayer, he held the view that it is permissible not offer the four units prayer without shortening it in Minaa. This is evident because he prayed behind ‘Uthmaan (ras) and if he held the view that shortening the prayer is obligatory, he would have refused to offer the four units prayer behind ‘Uthaman without shortening it.
From the benefits that can be concluded from this hadeeth is learning about the eagerness and insistence of the Companions (ras) to follow the Sunnah of the Messenger of Allah ﷺ.
This hadeeth shows that little work that corresponds to the Sunnah is more likely to be accepted. .

1684
Narrated 'Amr ibn Maymoon: I saw `Umar (may Allah be pleased with him) offering the Fajr prayer at Jam'; then he got up and said, "The polytheists did not use to depart (from Jam') till the sun had risen, and they used to say, 'Let the sun to shine on Thabeer (a mountain).' However, the Prophet ﷺ contradicted them and departed from Jam' before sunrise."
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Commentary : Opposing the polytheists is a religious requirement, which the Prophet ﷺused to emphasize and encourage. All the Companions (may Allah be pleased with them) followed his guidance concerning that.
In this hadeeth, the Taabi'ee, 'Amr ibn Maymoon, reports that he witnessed 'Umar ibn al-Khattaab (may Allah be pleased with him) while he was in Hajj offering the Fajr prayer at al-Muzdalifah. Al-Muzdalifah is the name for a place where the pilgrims encamp for the night after departing from 'Arafaat and spend the night of the tenth of Thoo al-Hijjah there. The site contains the al-Mash'ar al-Haraam, and it is about 12 km away from 'Arafah and is next to the monument of Minaa. Al-Muzdalifah is also known as Jam' (combining) because two prayers, Maghrib and 'Ishaa, are combined therein. It is said that it has been given that name due to the action of its [temporary] residents because they congregate therein and they "Yazdalifoon" (get closer) to their Lord; meaning, they draw closer to Him by remaining therein [for His sake]. It was also said that the reason to name it as thus was something else.
Then, 'Umar ibn al-Khattaab (may Allah be pleased with him) clarified to the people that the polytheists did not use to march out of al-Muzalifah to Minaa until the sunrise and they would utter, "Brighten up, Thabeer!" Thabeer is a mountain in al-Muzdalifah toward the left of the path going to Minaa and towards the right path going to 'Arafaat. The meaning of this utterance: Let the sun rise upon you, O Thabeer! So that we can pour out from Muzdalifah to Minaa. Thus, the Prophet ﷺopposed them concerning this practice and he departed from 'Arafaat when the morning had tuned golden and the daylight had appeared, however, before the sunrise.
This hadeeth denotes the time to move out of Muzdalifah and march on to Minaa which is during the golden hour of the morning [before the sunrise]..

1685
Narrated Ibn' Abbaas (may Allah be pleased with him): The Prophet ﷺ made Al-Fadl ride behind him, and Al-Fadl informed that he ﷺ kept on reciting Talbiyah till he did the rite of throwing of the pebbles.
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Commentary : Reciting the 'Talbiyah' is among the manifested rites of Hajj, which should be pronounced loudly as a demonstration of such a significant rite. It contains the announcement of Tawheed being reserved for Allah Only, the Mighty and Majestic. And when a Muslim recites it, then the plants and unanimated objects would recite it along with him.
In this hadeeth, 'Abdullah ibn 'Abbaas (may Allah be pleased with him) relates that the Prophet ﷺmade al-Fadl ibn al-‘Abbaas ride behind him on the same animal. This happened after he had offered the Fajr prayer at Muzdalifah on the morning of the Day of Sacrifice (The Day of Nahr), the tenth day of Thoo al-Hijjah. He remained there until the morning turned golden, before the sunrise, then he mounted his ride heading towards Minaa. Al-Fadl ibn al-‘Abbaas (may Allah be pleased with him) informed him that the Messenger ﷺkept on reciting Labbayka until he performed the stoning rite of Jamarah al-‘Aqabah, this is a big stone pillar in the western side of Minaa adjacent to Makkah.  The wording of the Talbiyah is: Labbayka, Allahumma Labbayka.   Labbayka Laa Shareeka Laka Labbayka. Innal Hamda wan Ni’matah Laka wal Mulk. Laa Shareek Lak. [At Your service, O Allah, I am at Your service. I am at Your service, You have no partner, I am at Your service. Verily, all praises and bounties belong to You and also the dominion, You have no partner]. The pronouncement of the Talbiyah starts from the time of adorning [and making intention of] the Ihraam.
This hadeeth demonstrates the humbleness of the Prophet ﷺ and shows that it is permissible for two people to mount an animal at the same time if it is able to take that load..

1688
Narrated Aboo Jamrah: I asked Ibn `Abbaas (may Allah be pleased with him) about Hajj-at-Tamattu`. He ordered me to perform it. I asked him about the Hady (sacrificial animal of pilgrims). He said, "You have to slaughter a camel, a cow or a sheep, or you may share the Hady with the others." It seemed that some people disliked it (Hajj-at-Tamattu`). I slept and dreamt as if a person was announcing: "Hajj Mabroor and accepted Mut'ah (Hajj-at-Tamattu`)." I went to Ibn `Abbaas and narrated it to him. He said, "Allah is Greater. (That was) the tradition of Aboo Al-Qaasim (i.e.the Prophetﷺ).
According to another narration the call in the dream was. "An accepted `Umrah and Hajj-Mabroor."
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Commentary : The Hajj is the fifth pillar among the pillars of Islam, and the Prophet ﷺhas explained all the rites and rituals of Hajj both verbally and practically. The Companions (may Allah be pleased with them) transmitted them to us as they learned them from the Prophet ﷺ.
In this hadeeth, the Taabi'ee, Aboo Jamrah, Nasr ibn 'Imraan ad-Duba'iee asked 'Abdullah ibn' Abbaas (may Allah be pleased with him) about the Tamattu' kind of Hajj – that is for the pilgrim to assume the state of Ihraam for 'Umrah in the months of Hajj, then, exit the Ihraam after completing the 'Umrah, then to enter the state of Ihraam for Hajj in its same year. Ibn' Abbaas (may Allah be pleased with him) permitted him to do that and informed him that it is valid. Then, he asked about the "Hady", , i.e.he asked about the rulings concerning the Hady and what is obligatory to do in its regard due to the statement of Allah Almighty, {Whoever performs 'Umrah [in Hajj months] followed by Hajj, [then, offers] what can be obtained with ease of the sacrificial animals (Hady).}  [Quran 2:196]. The Hady is the name given to the animal that is brought to the Haram of Makkah and is sacrificed therein

 Ibn' Abbaas (may Allah be pleased with him) replied to him, "It is obligatory upon the one performing the Tamattu' to slaughter his sacrificial animal, i.e. a camel, cow or sheep or to participate with others in slaughtering, that is to join others in a portion of a big animal, a camel or a cow and the least share is the one-seventh of the big animal.
Aboo Jamrah's statement, "As if the people disliked it," refers to the prohibition of 'Umar ibn al-Khattaab (may Allah be pleased with him) and 'Uthmaan (may Allah be pleased with him) from performing Hajj al-Tamattu'. They used to command people to perform Hajj only within one journey and 'Umrah in a separate journey to allow more visitors to the Sacred House, not because Hajj al-Tamattu' is prohibited [according to them].  It is reported that Aboo Moosaa asked 'Umar (may Allah be pleased with him) concerning it. To which 'Umar replied, "I know that the Messenger of Allah ﷺdid it; however, I disliked that they spend the night comfortably with them (their wives) under the arak trees, then they proceed to Hajj whilst their heads are dripping with water." [Sunan al-Nasaa'iee]. That is to mean; I disliked Hajj al-Tamattu' since it requires exiting the Ihraam and becoming able to enjoy that which was prohibited for him during his state of Ihraam, including engaging in sexual intercourse during the period leading to Hajj.
Afterwards, Aboo Jamrah went to sleep and saw in his dream a person proclaiming to him saying, "Hajj Mabroor wa Mut'ah Mutaqabbalah or 'Umrah Mutaqabbalah wa Hajj Mabroor (Your Hajj has been righteously accepted and your Hajj al-Tamattu' has also been accepted). Hajj Mabroor is a Hajj that is performed only for the sake of Allah and is accepted in His sight due to its being sincere and pure from showing off, achieving fame, and using the prohibited wealth for it. The reward for this Hajj before Allah is Paradise.
Aboo Jamrah mentioned this dream to Ibn' Abbaas (may Allah be pleased with him). Ibn' Abbaas became delighted to hear that and said, "Allah is the Greatest! It is the Sunnah of Aboo al-Qaasim.” Meaning: This is the Sunnah of the Prophet ﷺand his way which he explained and clarified. This is only a way of attaining more assurance and comfort from the good dreams since neither Islamic rulings nor worldly transactions can be based on dreams. This is because dreams cannot be confirmed as definite or act as proof. Not to mention, there is no textual evidence to indicate that it is obligatory to submit to and act upon the dreams and their interpretations. This applies to all cases whether one dreams of the Messenger ﷺor somebody else; however, one can derive satisfaction and comfort thereby, irrelevant whether that dream pertains to the dreamer or someone else with whom he has a relationship. This is due to the statement of the Prophet ﷺ: "There are three kinds of dreams: the whispers of the self, an instilment of fear from the Satan, and a glad tiding from Allah." [agreed upon]. Moreover, good dreams are part of the forty-sixth parts of prophethood, as mentioned in the two Saheeh Books.
This hadeeth demonstrates the permissibility of performing Hajj al-Tamattu' (benefiting from performing 'Umrah) in the months of Hajj.
It shows that people can share the same Hady of camels and cows.
It shows the happiness of a scholar when finding out that his statement coincides with the truth..

1689
Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messenger ﷺ saw a man driving his Badanah (sacrificial camel). He said, "Ride on it." The man said, "It is a Badanah." The Prophet ﷺ said, "Ride on it." He (the man) said, "It is a Badanah." The Prophet said, "Ride on it." Furthermore, on the second or the third time he (the Prophet ﷺ ) added, "Woe to you."
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Commentary : Allah Almighty sent His Prophet, Muhammad ﷺas a mercy for the world and made adherence to his commands and refraining from all that which he prohibited a means of salvation in this world and the hereafter. His method was to make the acts of worship and people's lives easy to handle.
In this hadeeth, Aboo Hurayrah (may Allah be pleased with him) reports that the Messenger of Allah ﷺsaw a man walking on his feet and he was driving a "badanah" which he took to the Sacred House in order to sacrifice and get closer thereby to Allah.   A Badanah  is an animal, especially from the camels. It was said: "Budun" [plural of badanah] can be used for both the camels and cows. The Messenger of Allah ﷺordered him to ride it so he can rest from the tiredness he got from the hardship of walking. The man informed him that the animal was a badanah that he had driven to the Ka'bah and to express that he should not ride it. However, the Prophet ﷺtold him the second or the third time, "Ride on it, woe unto you! The real meaning of the Arabic word Wayl (lit. Woe] severe punishment; however, that is not what is meant here.   The Prophet ﷺintended to be verbally harsh on him so that he rides it.
This hadeeth shows that it is permissible to ride the Hady, and it encourages us to hasten to uphold the commandments of Allah and His Messenger, and it contains a reprimand and rebuke against the one who does not hasten towards adhering them..

1691
Narrated Ibn ‘Umar (may Allah be pleased with him): During the last Hajj of Allah's Messenger ﷺ, he performed `Umrah and Hajj together in one Ihraam [Hajj al-Tamattu']. He ﷺdrove his Hady along with him from Thoo al-Hulayfah. Allah's Messenger ﷺ started by assuming Ihraam for `Umrah and then for Hajj. And the people, too, performed the `Umrah and then Hajj along with the Prophet ﷺ. Some of them brought the Hady and drove it along with them, while the others did not. So, when the Prophet ﷺ arrived at Makkah, he said to the people, "Whoever among you has driven the Hady, should not finish his Ihraam till he completes his Hajj. And whoever among you has not (driven) the Hady with him, should perform Tawaaf of the Ka'bah and the Tawaaf between Al-Safaa and Al-Marwah, then cut short his hair and finish his Ihraam. And he should later assume Ihraam for Hajj, but he must offer a Hady (sacrifice); if anyone cannot afford a Hady, he should fast for three days during the Hajj and seven days when he returns home. The Prophet ﷺ performed Tawaaf of the Ka'bah on his arrival (at Makkah); he touched the (Black Stone) corner first of all, and then walked with a high pace during the first three rounds of Tawaaf around the Ka'bah, and during the last four rounds, he walked with normal pace. After finishing Tawaaf around the Ka'bah, he offered a two units prayer at the Maqaam of Ibraaheem, and after finishing the prayer he went to Al-Safaa and Al-Marwah and walked seven rounds between them and did not do any deed forbidden because of Ihraam, till he finished all the ceremonies of his Hajj and sacrificed his Hady on the Day of Nahr (10th day of Thoo al-Hijjah). He then hastened onwards (to Makkah) and performed Tawaaf of the Ka'bah and then everything that was forbidden because of Ihraam became permissible. Those who took and drove the Hady with them did the same as Allah's Messenger ﷺ.
Narrated 'Urwah: 'Aaishah (may Allah be pleased with her) told him that the Prophet ﷺ did Hajj al-Tamattu' and so did the people who were with him too, just like the narration that Saalim reported from Ibn' Umar (may Allah be pleased with him) from the Prophet ﷺ.
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Commentary : The Hajj is the fifth pillar among the pillars of Islam, and the Prophet ﷺhas explained all the rites and rituals of Hajj both verbally and practically. The Companions (may Allah be pleased with them) transmitted them to us as they learned them from the Prophet ﷺ.
In this hadeeth, 'Abdullah ibn 'Umar (may Allah be pleased with him) relates a part of the guidance of the Prophet ﷺin the Farewell Hajj, which happened in the tenth year of the Hijrah. He explains that the Messenger of Allah ﷺperformed Hajj al-Tamattu' during the Farewell Hajj by incorporating the 'Umrah into the Hajj, while it is well known that the Messenger of Allah ﷺperformed Hajj al-Qiraan, that is, that he combined the Hajj and 'Umrah within one Ihraam. Thus, based on that, the word Tamattu' used here is the linguistic meaning of Tamattu'. The meaning of it is that the Prophet ﷺinitially entered the Ihraam for Hajj only but afterwards, he intended to perform 'Umrah too; thus, he ﷺbecame the performer of the Qiraan-type of Hajj. The Qiraan in this case entails the linguistic meaning of Tamattu' (i.e. enjoying benefit) and the technical meaning in religion because he is incorporating 'Umrah into the actions of Hajj in the sense that he enjoyed the unison of the Meeqaat [the boundary from which the Ihraam is adorned for pilgrimage], Ihraam and rituals. This explicitly indicates that the Prophet ﷺwas a Qaarin and that the meaning of Tamattu' in this context is Qiraan. The proof on this is his statement: "Anyone among you who has driven the sacrificial animal, then he is not allowed to do anything that has been prohibited for him [due to being in the state of Ihraam] until he completes his Hajj,". He ﷺsaid it while he ﷺwas among those who had driven the sacrificial animals to the Haram of Makkah.
Ibn' Umar (may Allah be pleased with him) informs that the Prophet ﷺdrove with him the Hady – a name given to the animal that is presented and sacrificed at the Haram of Makkah among the camels, cows, sheep and goats – from Thoo al-Hulayfah. Altogether, there were sixty-four sacrificial animals. Thoo al-Hulayfah is the boundary [Meeqaat] of the people of Al-Madeenah and also those outsiders who are in transit therefrom. Now, the place is known as Aabaar' Alee, a well-known location right at the onset of the road of Al-Madeenah that takes one to Makkah. The distance between it and Al-Madeenah is about 13 km and between it and Makkah is approximately 408 km, and it is the farthest of all the boundaries from Makkah.
The statement of Ibn' Umar (may Allah be pleased with him), "Allah’s Messenger ﷺ started by assuming Ihraam for `Umrah and then for Hajj” is understood to mean reciting Talbiyah during the Ihraam. It is reported on the authority of Anas (may Allah be pleased with him) that he said: “I heard the Messenger of Allah ﷺ say, “Labbayka for the ‘Umrah and Hajj.” [Saheeh Muslim]. This however does not mean that he assumed the Ihraam for ‘Umrah first, then he entered the Ihraam for ‘Umrah later.
His statement, “And the people, too, performed the `Umrah and then Hajj along with the Prophet ﷺ” means, later on, many or most of them had assumed the state of Ihraam for Hajj only at first, then they changed that intention by intending the ‘Umrah instead and then assumed Ihraam separately for Hajj. These people were the pilgrims who did not drive Hady along with them.
Hence, when the Prophet ﷺentered Makkah, he ﷺproclaimed to the people that whoever among them has driven the sacrificial animal with him, then he cannot enjoy any part of what is prohibited for him among the sanctions of Ihraam, thus, he remains in his full Ihraam until he completes his Hajj. That is due to the Statement of Allah, {Do not shave your heads until the sacrificial animal reaches its destination of slaughter.}   [Al-Baqarah, 2:196].  As for those who have not driven the sacrificial animal, they need to perform Tawaaf as part of the rites of the ‘Umrah and perform the ritual walking between the Safaa and al-Marwah and then cut their hair short to exit from the Ihraam thereby. Thereupon, it will be permissible for them to do whatever was previously prohibited in the state of Ihraam, such as using fragrances, wearing normal clothes [for men], intimately approaching wives, hunting and so on. The Prophet ﷺordered them to shorten their hair rather than to shave it all off, whereas, shaving the head is better, so that some hair is left to shave it all off when exiting their Ihraam for the Hajj.
The Prophet’s statement, “and should later assume Ihraam for Hajj” means that they should assume Ihraam for Hajj on the Day of Quenching Thirst on the eighth day of Thoo al-Hijjah. It does not mean that they should assume Ihraam for Hajj straight after exiting the Ihraam of ‘Umrah.
As for the one who does not find a sacrificial animal, or its value or its value has increased above the value of the similar animal or that its owner does not want to sell it, then in that instance, let him fast for three days in the Hajj after assuming its Ihraam and for seven days after returning to his family in his city or to the place where he resides. 
Ibn ‘Umar (may Allah be pleased with him) informs that the Messenger of Allah ﷺperformed the Tawaaf when he came to Makkah, known as the Circumambulation of Arrival (Tawaaf al-Qudoom) and performed the Istilaam of the Rukn right in the beginning, that is, the Black Stone. Istilaam means to touch the stone and kiss it. That happened straight as he arrived before doing anything else. Then, he ﷺwalked fast and hastened in the first three rounds and walked normally in the last four rounds of Tawaaf. After completing the Tawaaf, he ﷺoffered a two-units prayer at the standing place (Maqaam) of Ibraaheem (peace be upon him). After completing the prayer, he moved from his place and headed to perform the ritual walking between the Safaa and al-Marwah seven times, starting his first circuit from the Safaa and finishing at the Marwah. The second circuit is the opposite of the first one, which goes from the Marwah to the Safaa. The third circuit is like the first one, and thus until the circuit is complete during the seventh circuit.
The Prophet ﷺremained in the state of Ihraam until he completed his Hajj. He sacrificed the animal on the day of ‘Eid, and he performed the Tawaaf of Ifaadah, that is because he drove the sacrificial animal with him; otherwise, he ﷺwould have exited from the Ihraam of ‘Umrah just as he ordered his Companions to do. Everyone who drove their sacrificial animals did exactly as the Prophet ﷺdid, i.e. they did not temporarily cancel their Ihraam of Hajj by completing the ‘Umrah and then wait to Hajj time. As a result, the Prophet ﷺalongside some other people performed Qiraan, while the other group performed Tamattu’ instead.
One of the benefits of this hadeeth as well is that it reveals the legality of performing Hajj in the forms of either Qiraan or Tamattu’ and intending Tamattu’ for the one who has performed Hajj in the Qiraan form or Ifraad form.
It also reveals the legality of walking fast in the three first circuits of the Tawaaf aaround the Ka’bah..

1694
Narrated al-Maysoor ibn Makhramah and Marwaan: The Prophet ﷺ set out from Al-Madeenah with over one thousand of his Companions (at the time of the Treaty of Hudaybiyyah) and when they reached Thoo al-Hulayfah, the Prophet ﷺ garlanded his Hady and marked it and assumed Ihraam for `Umrah.
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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.
In this hadeeth, al-Miswar ibn Makhramah (may Allah be pleased with him) and the Taabi’ee, Marwaan ibn al-Hakam report that the Prophet ﷺleft Al-Madeenah during the year of al-Hudaibiyyah – the sixth year of the Hijrah – intending to perform ‘Umrah and not to fight. He ﷺwas accompanied by over ten hundred [, i.e. over a thousand] of his Companions. The Arabic word Bid’ used in the hadeeth to indicate their number encompasses the number from three to nine. [Hence, here, the word Bid’ (over) could mean anywhere between thirteen hundred to nineteen hundred]. Jaabir (may Allah be pleased with him)mentioned that they were a thousand and three hundred (thirteen hundred) in number; and the other time, he stated that they were fourteen hundred; and again, the third time, he stated that they were fifteen hundred [Saheeh Al-Bukhaaree and Saheeh Muslim]. When they reached Thoo al-Hulayfah - now, it is known as Aabaar ‘Alee, a well-known location right at the onset of the road of Al-Madeenah that takes one to Makkah. The distance between it and Al-Madeenah is about 13 km and between it and Makkah is approximately 408 km, it is the farthest of all the boundaries from Makkah. It is the boundary [Meeqaat] of the people of Al-Madeenah and those who go for Hajj or ‘Umrah and pass by Al-Madeenah. The Prophet ﷺgarlanded the sacrificial animal and marked it [for identification]. The Arabic root word Taqleed [used in the hadeeth]: means to place garlands on the necks of the sacrificial animals so they are identified from others. Those garlands could be made from [a strip of] leather or socks and so on. The Arabic word Ish’aar [also used in the hadeeth]: means that the hump [or the back] of the big animal is slightly stabbed with a knife or any other [sharp] object until its blood flows. The benefit of performing Ish’aar: is to notify that it has now become a sacrificial animal, thus the poor who need it [its meat] may follow it and if it is intermixed with other animals, it can be distinguished or if it is lost, it can be located and besides this. It also indicates the veneration of the religious rites and encouragement to others to adopt them.
On this occasion, the Prophet ﷺhad assumed the Ihraam for ‘Umrah, however, the polytheists prevented him from performing it. Then, the treaty of al-Hudaybiyyah took place and the Prophet ﷺsettled this ‘Umrah of his in the following year (the seventh year of the Hijrah), hence, it was named as ‘Umrah al-Qadaa’. In Saheeh al-Bukhaaree, Ibn ‘Abbaas (may Allah be pleased with him) narrates that “The Prophet ﷺwas blockaded [from advancing further], hence he shaved his head, had sexual intercourse with his wives, sacrificed the sacrificial animals, and then he performed the ‘Umrah in the following year.”
This hadeeth highlights the legality of garlanding the sacrificial animals and marking them, for the purpose of identification.
It shows that it is permissible to assume Ihraam for the ‘Umrah alone..

1700
Narrated `Amrah bint `Abd al-Rahmaan had told him, “Ziaad ibn Aboo Sufyaan wrote to `’Aaishah (may Allah be pleased with her) that `Abdullah ibn `Abbaas (may Allah be pleased with him) had stated, ‘Whoever drives Hady (to the Ka’bah), all the things which are illegal for a (pilgrim) become illegal for that person till he slaughters it (i.e. till the 10th of Thoo al-Hijjah).’ “`Amrah added, `’Aaishah (may Allah be pleased with her) commented, ‘It is not like what Ibn `Abbaas (may Allah be pleased with him) had said: I twisted the garlands of the Hady of Allah’s Messenger ﷺ with my own hands. Then Allah’s Messenger ﷺ put them around their necks with his own hands, sending them with my father; yet nothing permitted by Allah was considered illegal for Allah’s Messenger till he slaughtered the Hady.’“
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Commentary : The Companions (may Allah be pleased with them) were very keen to follow the guidance of the Prophet ﷺin all his statements and actions. Some of them would correct others concerning that.
In this hadeeth, ‘Amrah bint ‘Abdur al-Rahmaan reports that Ziyaad ibn Abee Sufyaan, a.k.a. Ziyaad ibn Abeeh wrote to ‘Aaishah (may Allah be pleased with her) that ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him) advocates that if a person drives the sacrificial animal, be it from the camels, cows, sheep and goats, to the Sacred house, in order for them to be sacrificed in the Hajj, without him assuming the Ihraam for Hajj and travelling for such purpose; then, all that is prohibited for the pilgrim will be prohibited for him too. With that said, such a person should not wear perfume, have intercourse with his wives, or do other things among the prohibited things of Ihraam. He must remain in that state until his sacrificial animal is slaughtered. However, when the Mother of the Believers, ‘Aaishah (may Allah be pleased with her) heard of the view of Ibn ‘Abbaas (may Allah be pleased with him), she responded to this fatwa stating that it contravened what the Messenger of Allah ﷺdid. She explained that she used to make the garlands – collars – which were placed aaround the necks of the sacrificial animals of the Prophet ﷺwhich he would send forth, while he was not intending Hajj or assuming the Ihraam for Hajj. The Prophet ﷺwould place the garlands on the sacrificial animals with his noble hands, and then send them with Aboo Bakr (may Allah be pleased with him) to the Hajj in the year nine of the Hijrah when the latter performed the Hajj with the people. On the other hand, the Prophet ﷺremained at home and did not commit to the obligations that are imposed upon the person who is in the state of Ihraam and enjoyed all that which is allowed for other besides the one who enters into the state of Ihraam either for the Hajj or ‘Umrah.
This hadeeth shows the legality of sending the sacrificial animals to the Sacred Mosque by the person who has not gone there to perform Hajj or ‘Umrah.
It shows that a high-status person should serve himself by himself, even if there are others who will take care of his needs.
It illustrates the reality of some scholars correcting and responding to other scholars [with proofs]..

241
Abdullah ibn Amr narrated, "We returned from Mecca to Medina with the Messenger of Allah ﷺ. When we came to some water on the way, some of us were in a hurry at the time of Asr prayer and performed ablution hurriedly. When we reached them, their heels were dry and not touched by water. The Messenger of Allah ﷺ said, 'Woe to the heels because of Hell! Complete the ablution.'".

Commentary : The Prophet ﷺ used to preach and teach his companions the rules of Islam so he rebuked those not completing ablution. In this hadith, Abdullah ibn Amr narrated that while returning from Mecca to Medina with the Prophet ﷺ, they came to some water and some of them wanted to get Asr prayer before its time ended, as the narration of Bukhari showed. As a result, they hurriedly performed ablution. The Prophet's habit was to walk behind people to urge those being late, accompany the weak, and then lead them all in prayer. In this case, the above-mentioned people wanted to delay the prayer till its last time, hoping to pray with him. When he reached them, he noticed their dry heels that were not touched by the water of ablution. As a result, he rebuked them saying, "Woe to heels because of Hell," for they did not complete their ablution. Then, he commanded them to thoroughly complete their ablution. This hadith contains the following benefits: (1) It urges us to completely perform ablution and thoroughly wash all its members, (2) It warns against leaving to wash the back of the foot, and (3) It confirms that the unwashed members will be a reason for punishment..

243
Omar ibn Al-Khattab narrated that a man performed ablutions but missed to wash a spot equal to a toenail. When the Prophet ﷺ saw him, he said to him, "Go back and perform ablutions properly." He went back then prayed..

Commentary : The Prophet (ﷺ) used to check his companions' worship just like a teacher who used to check his students' progress. It was his habit to teach them his teachings and rectify their mistakes. In this hadith, Omar ibn Al-Khattab narrated that when a man performed ablution but missed washing a spot equal to a toenail (a metaphor for a small size), the Prophet (ﷺ) referred to this mistake and said, "Go back and perform ablution properly." The man completed his ablution (or repeated it as said) and prayed after the Prophet (ﷺ) accepted his ablution. Finally, this hadith contains the following benefits: (1) It illustrated how the Companions rapidly responded to implement the Prophet's commands, (2) It urges us to complete ablution and warns against neglecting to wash even a small spot of ablution parts, and (3) It clarifies how imams and scholars should teach common people the matters of Islam and rectify their mistakes..

244
Abu Hurairah narrated that the Messenger of Allah ﷺ said, "When a Muslim servant, or a believer, performs ablution and washes his face, every sin he looked at with his eyes leaves with the water (or with the last drop of water). When he washes his hands, every sin he committed with his hands leaves with the water (or with the last drop of water). When he washes his feet, every sin his feet walked to leaves with the water (or with the last drop of water) until he finally emerges cleansed of all his sins.".

Commentary : Allah blessed His servants by making the performance of acts of worship according to their conditions a reason for forgiveness. The Prophet (ﷺ) used to encourage people to perform acts of worship by mentioning their reward. His saying, "servant" was to confirm to worship Allah alone. The sentence, "or a believer" was a doubt from one of the hadith narrators. The Prophet (ﷺ) confirmed that a Muslim's previous sins, like prohibited looks, touches, and walking, committed by his eyes, hands, and feet would come out of them with water or the last drop of water during ablution. As a result, a Muslim will emerge cleansed of all his minor sins, for the major sins are only forgiven after repentance, according to the abundant proofs in the Quran and Sunnah. Finally, this hadith contains the following benefits: (1) The virtue of ablution and that it is a reason for forgiving sins, and (2) It encourages Muslims to frequently perform ablution..

245
Uthman ibn Affan (may Allah be please with him) narrated that the Prophet ﷺ said, “If anyone performs the ablutions well, his sins will come out from his body, even coming out from under his nails.”.

Commentary : Allah blessed His servants by making the performance of acts of worship according to their conditions a reason for forgiveness. The Prophet (ﷺ) used to encourage people to perform acts of worship by mentioning the rewards for them. In this hadith, the Prophet (ﷺ) told us that if a Muslim performs ablutions well with caring about its recommended acts and manners, his sins will come out from his body to the extent that they will come out from under his hands' and feet's nails. This is specific to minor sins, for the major sins require repentance. Finally, this hadith contains the following benefits: (1) It shows the virtue of ablutions, for it expiates sins, and (2) It urges us to observe the etiquette and recommended acts of ablutions..

247
Abu Huraira narrated that the Messenger of Allah ﷺ said, "My cistern is bigger than the distance between Aila and Aden. Its water is whiter than ice and sweeter than honey mixed with milk. Its cups are more than stars. Verily, I will prevent people from it just as a man prevents people's camels from his cistern." They said, "O Messenger of Allah ﷺ, will you recognize us on that day?" He said "Yes, you will have distinctive marks that nobody of other nations has. You will come to me with blazing foreheads and bright limbs due to traces of ablution.".

Commentary : Al-Kawthar river and Prophetic cistern are grants from Allah to his Prophet (ﷺ) on the Day of Resurrection out of His generosity and kindness to him and his nation. In this hadith, the Prophet (ﷺ) told us that the distance between his cistern’s two ends is bigger than that between Aila and Aden. Aila is now called Aqaba, a coastal city in Jordan, but Aden is a city in Yemen by the Indian Ocean, which confirms its vast space. Additionally, he told us that he would prevent hypocrites and apostates from it just as a man prevents people's camels from his cistern. As a result, one of his companions asked him how he would recognize them on that day. He answered that they would have distinguished marks that nobody from the previous nations had. They would have blazing foreheads and bright limbs just like horses due to traces of ablution. Finally, this hadith proves the Prophetic vast cistern and confirms the virtue of ablution..

249
Abu Hurairah narrated that Allah’s Messenger ﷺ came to the graveyard and said, “Peace be upon you, an abode of the believing people. We, if Allah wills, will join you. I wish I saw our brothers.” The companions said, “Are not we your brothers, O Messenger of Allah ﷺ?” He said, “You are my companions. Our brothers have not come yet (to this world).” They said, “O Messenger of Allah ﷺ, how do you recognize those who have not come from your nation yet?” He said, “Suppose a man has horses with white blazes on foreheads and legs beside among black horses. Does he not recognize his horses?” They said, “He will, O Messenger of Allah ﷺ.” He said, “They would come with white faces and legs owing to ablution. I would arrive at the cistern before them. Verily, some people would be driven away from my Cistern as the stray camel is driven away. I would call out, ‘Come on, come on.’ Then, it would be said (to me), ‘They changed (your guidance) after you.’ I would say, ‘Be off, be off.’”.

Commentary : Allah confirms that the believers will have characteristics that distinguish them from others in the Hereafter, by which the Prophet ﷺ will recognize them on that day. They will have blazing limbs due to the effect of ablution. In this hadith, Abu Hurairah narrated that Prophet ﷺ came to Al-Baqi cemetery, greeted his dead companions, and said, “Peace be upon you, an abode of the believing people. We, Allah willing, will join you.” They preceded the alive ones who would join them, Allah willing, when their life ended. Then, the Prophet ﷺ wished that he had seen his brothers, so his companions wondered and asked him, “Are not we your brothers?” He answered that they were his companions but his brothers had not come yet to this world. He clarified that whoever saw and believed him was one of his companions, but whoever believed him without seeing him among his nation were his brothers. They asked him how he would recognize his brothers on the Day of Resurrection among his nation although he did not see them. He answered, “Suppose a man has horses with white blazes on their foreheads and legs among black horses. Does he not recognize his horses?” This will be the Muslims’ case on that day. They will be distinguished by their white foreheads, hands, and legs owing to the ablution. The Prophet ﷺ will arrive at his cistern before them, from which he will water those coming to him from his nation. On the other hand, he mentioned that the angels would expel some Muslims from his cistern just as a camel herder expelled a camel that was not his own because it competed with his camels for food and drink. Before knowing the reason for expelling, the Prophet ﷺ will call them to come, but the angels will confirm that these people changed his guidance after his death, so he will say to them, “Be off, be off.” It is a supplication against them to be expelled from Allah’s mercy or the Prophet’s cistern. Finally, this hadith contains the following benefits: (1) It shows the legitimacy of visiting Muslims’ cemetery and clarifies the supplications that a Muslim should say in this event, (2) The Prophet’s love and longing for his followers, (3) It shows the virtue of ablution in Islam, (4) It indicates the punishment of deviation from Islam, which is a reason for being expelled from the Prophet’s cistern on the Day of Resurrection, (5) The virtue of having blazing foreheads and bright limbs due to traces of ablution on that day, (6) The legitimacy of wishing goodness for others and meeting virtuous people, and (6) The Prophet ﷺ does not know the unseen world except what Allah reveals to him..

250
Abu Hazem narrated, "I was (standing) behind Abu Huraira while he was performing ablution for prayer. He extended his hand until it went up to his armpit. I said to him, 'O Abu Huraira, what is this ablution?' He said, 'O sons of Faroukh, are you here? if I had known that you had been here, I would have never performed ablution like this. I heard my beloved one (ﷺ) say, 'The believer's adornment reaches the places where ablution reaches.'".

Commentary : Ablution and purity are among the believers' rites. Their effects will appear as lights on Muslims on the Day of Resurrection, through which the Prophet will recognize them at his basin. In this hadith, Abu Hazim Al-Ashja’i narrated that he was standing behind Abu Hurairah during his performing ablution for prayer. Abu Hurairah washed his hands and arms until he reached his armpits, hoping to wash the longest part of his arms. Abu Hazim asked him about the reason for this ablution that he had never seen anyone perform. Abu Hurairah was surprised that Abu Hazem was there and confirmed that if he had known he was seeing him, he would not have performed it this way. As for his saying "Sons of Faroukh," it meant the non-Arab. Abu Hurairah meant that a leader should take much care about his public acts, so he has to refrain from doing some acts of allowable lenience or strictness if he thinks that people may imitate him. They may follow his lenience without necessity or his strictness thinking it is an obligation. Then, Abu Hurairah clarified the reason for his way of ablution. He heard the Prophet confirm that the believer's whiteness, in Paradise, would reach the places where the ablution reached. As a result, Abu Hurairah wanted his ablution to reach the longest part of his arms. This hadith contains the following benefits: (1) It shows the believers' honor, as they will be singled out for the whiteness of faces and feet, (2) A scholar has to avoid doing some acts before the public if he fears that they do not realize what he does, (3) It shows the virtue of exaggeratedly washing the forehead and feet through washing beyond the obligatory place..

251
Abu Hurairah narrated that the Messenger of Allah ﷺ said, “Will I tell you about something for which Allah obliterates sins and elevates ranks?” They said, “Of course O Allah's Messenger!” He said, “Properly performing ablution in spite of difficulties, taking many steps to mosques, and waiting for the next prayer after observing the current one. That is the defense of the frontier.”.

Commentary : Prayer is of great prestige in Islam, for it is one of its pillars and bases. The Prophet (ﷺ) clarified that Allah boasted about His worshiping servants and those waiting for prayer's appointed times before His angels. In this sense, the Prophet (ﷺ) told his companions about three reasons for which Allah obliterated sins and elevated ranks. First: Properly washing each member during ablution despite difficulties like coldness or pain. Second: Frequently going to mosques to attend congregational prayers. Third: Waiting for the next obligatory prayer after performing the current obligatory one. Then, he explained that those sticking to these three acts were just like those defending the frontier, which was one of the greatest acts of worship in the sight of Allah. This Prophetic similarity confirmed that these acts were means to fight and block devilish whispers and one's prohibited whims. In another narration, the Prophet (ﷺ) repeated it thrice, "That is the defense of the frontier,” to confirm their great reward..

253
Shuraih said, "I asked Aisha, 'What was the first thing the Prophet ﷺ used to do when entering home?'" She replied, "He used to use siwak (tooth-stick.".

Commentary : The siwak is a means to get Allah's pleasing and purify our mouths, as the trustworthy Prophet (ﷺ) confirmed. He regularly observed this habit and verbally and practically urged his nation to keep it. In this hadith, Shuraih ibn Hane' narrated that he asked Aisha, Mother of the Believers, about the first thing that the Prophet (ﷺ) used to do at any time he entered home after greeting as known from his sunnah. She told him that the first thing was to use siwak to cleanse and purify his mouth. This was a part of his manners and caring about his wife. As a result, he was a role model that we should follow. Finally, this hadith confirmed the keenness of the companions' students to ask about the Prophet's tradition so they could follow him..

254
Abu Musa Al-Ash'ary narrated, "I came to the Prophet ﷺ while the siwak's end was on his tongue.".

Commentary : The siwak is a means to get Allah's pleasing and purify our mouths, as the trustworthy Prophet (ﷺ) confirmed. He regularly observed this habit and verbally and practically urged his nation to keep it. In this hadith, the noble companion Abu Musa Al-Ash'ary narrated that he once came to the Prophet (ﷺ) while the siwak's end on his tongue. The Prophet (ﷺ) used to use siwak in order to clean the teeth of anything stuck to them and get a nice smell. Finally, this hadith contains the following benefits: (1) It confirms how the Companions were keen to transmit and follow the Prophet's tradition, and (2) It shows the legitimacy of using the siwak in the presence of people..

256
Ibn 'Abbas narrated that he spent a night at the Prophet's house. The Prophet ﷺ got up in the last part of the night. He went out, looked towards the sky, and then recited a verse from Surat Aal-Imran, “Verily, in the creation of the heavens and the earth, and in the alternation of night and day” until he reached, “Give us salvation from the torment of the Fire.” Then, he returned to his house, used the tooth-stick, performed the ablution, prayed, and then lay down. Then, he got up again, went out, looked towards the sky, and recited this verse (mentioned above). Then, he returned, used the tooth-stick, performed the ablution, and prayed..

Commentary : The Prophet ﷺ was keen to perform the night prayer and encouraged his companions to perform it to the extent that he never missed it while being a resident or traveling. In this hadith, the great companion Abdullah ibn Abbas mentioned that he spent a night in his aunt Maimouna’s house, a wife of the Prophet ﷺ. He found that the Prophet ﷺ got up in the last part of the night, went out, looked at the sky, and recited Allah’s sayings, “Verily, in the creation of the heavens and the earth, and in the alternation of night and day, there are indeed signs for men of understanding. Those who remember Allah standing, sitting, and lying down on their sides, and think deeply about the creation of the heavens and the earth, (saying), ‘Our Lord! You have not created (all) this without purpose, glory to You! Give us salvation from the torment of the Fire.” (Aal Imran: 190, 191) In Muslim’s narration, he said, “He recited these verses until he finished the sura.” These verses mean: Verily, the perfect creation of the heavens and the earth from nothing and the alternation of night and day have clear signs guiding those having sound minds to the Creator and His attributes. They are those remembering Allah in all of their cases whether they are standing, sitting, or lying down. They are always pondering over the creation of heavens and earth then supplicate Allah, “Our Lord! You have not created (all) this without purpose, glory to You! Give us salvation from the torment of the Fire.” Then, the Prophet ﷺ went home and used the siwak, which was a stick made of the roots of the arak tree, to clean his mouth and always smell good. Afterward, he performed ablution and night prayer then slept for a while. Later, he got up and exactly repeated what he did the first time. Finally, this hadith contains the following benefits: (1) It encourages Muslims to use siwak when waking up at night, (2) It confirms the possibility of a little kid’s (who does not reach puberty) spending the night with his female relative that he is forbidden to marry, even if her husband is present, (3) It clarifies the legitimacy of performing the night prayer, reciting the above-mentioned verses when waking up at night, and pondering over its great signs, (4) It recommends that a person looks at the sky to contemplate Allah’s wonderful creation, (5) It contains the permissibility that a person sleeps between his night prayers and repeats the Prophet’s above-mentioned deeds of using the siwak, reciting those two verses, and performing ablution..

258
Anas ibn Malek narrated, "We were given a time limit with regard to trimming the mustache, clipping the nails, plucking the armpit hairs, and shaving the pubic hairs. We were not allowed to leave that for more than forty days.".

Commentary : Islamic law collects the best of everything, so its rules are in harmony with pure human nature, including rules caring about internal and external human cleanliness. In this hadith, Anas ibn Malik narrated that the Prophet (as in Abu Dawud's and Al-Nasa’i's narration) talked about four issues that a Muslim was not allowed to leave for more than forty days. (1) Trimming the mustache: A Muslim should trim the hair growing on the upper lip. In the Two Sahihs, Ibn Omar narrated that the Prophet said, "Do the opposite of what the polytheists do. Let the beard grow long and clip the mustache." (2) Trimming the nails: This is because they contain dirties that prevent water during purification and ablution. (3) Plucking armpit hair: This is because its smell stinks due to sweat if it is uncut for a long time. Plucking is better if one bears it but removing it by any means is allowable. (4) Shaving the pubic hair: It is the hair growing around one's private parts. Finally, a Muslim is not allowed to leave them for more than forty days. However, it is better to cut them before. Adhering to these acts of cleanliness leads to protect one's body from filth and beautify its outer appearance. Thus, a Muslim combines internal and external cleanliness and purity..

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Aisha said, "The Messenger of Allah (ﷺ) said, 'There are ten matters of pure nature: (1) Trimming the mustache, letting the beard grow, Siwak (tooth-stick), rinsing the nose (in ablution), clipping the nails, washing the knuckles, plucking the armpit hairs, shaving the pubic hairs, and washing one's private parts (after relieving oneself)." Zakareyya said that Mus'ab (hadith narrator) said, "I forgot the tenth which may have been rinsing the mouth.".

Commentary : Islamic law collects the best of everything, so its rules are in harmony with pure human nature, including rules caring about internal and external human cleanliness. In this hadith, the Prophet (ﷺ) mentioned ten matters of pure original nature with which all people were given birth. They are: (1) Trimming the mustache: A Muslim should trim the hair growing on the upper lip, as Ibn Omar narrated in the Two Sahihs that the Prophet said, "Do the opposite of what the polytheists do. Let the beard grow long and clip the mustache," (2) Letting the beard grow: It is to let the hair of chin and cheeks grow without trimming it, (3) Using siwak (tooth-stick): It is a stick cut from arak tree which is used to clean and freshen the mouth and teeth, and remove unpleasant odors, (4) Rinsing the nose: It is to sniff water into the nose then blow it out to remove any dirt or filth, (5) Trimming fingers’ and toes’ nails: It is to trim them before exceeding forty days, for they contain dirties that may harm a person, as Anas narrated in Sahih Muslim, (6) Washing the knuckles: It is to wash any dirties that they may collect, (7) Plucking the armpit hairs: Plucking is better if one bears it but if a person removes it by any means, he follows the Prophetic tradition as well, (8) Shaving the pubic hair: It is to remove the hair growing around male’s or female’s private parts, (9) Washing one's private parts after relieving himself, and (10) Rinsing the mouth: It is to cleanse one’s mouth then spit out the water, especially after eating or eating something with unpleasant smell. Moreover, Abu Hurairah narrated in the Two Sahihs that the Prophet (ﷺ) mentioned circumcision as a matter of pure human nature. It is to cut the foreskin from a baby's penis or the top of the piece of skin that looks like a rooster’s comb from a female baby’s gentile. Finally, there is no doubt that these matters are related to religious and worldly benefits, such as improving one’s appearance, cleansing the body generally and in detail, having keenness on purification, kindly keeping people away from any unpleasant smells that may harm them, and avoiding the practices of the disbelievers like Magus, Jews, and Christians..

262
Salman, the Persian, said, "The polytheists said to us, 'We see that your friend taught you how to go to the toilet.' I said, 'Yes, he forbade us from cleaning ourselves with our right hand, facing the prayer direction (during relieving ourselves), and using dung or bones for cleaning (ourselves from impurities). He also said, 'None of you should clean with less than three pebbles.'".

Commentary : The Prophet (ﷺ) was keen to teach his nation all aspects of Islam and correct the mistakes and habits they followed during the period before Islam. Thus, he taught them the etiquette of relieving oneself. The polytheists used to mock his companions and wondered, as Salman narrated, that the Prophet (ﷺ) taught his companions all Islamic matters even if how they should purify themselves after answering the call of nature. As a result, Salman proudly answered them, "Yes" and added that the Prophet (ﷺ) taught them to avoid the right hand in purifying oneself from urine or feces, due to respecting and dedicating it to honorable and noble things while dedicating the left one to remove filths and impurities. Purification is to use water or something similar to remove what comes out from one's penis, vagina, or anus. Salman added that the Prophet (ﷺ) prohibited them from facing the prayer direction while answering the call of nature. This is applied to doing so in deserts not in houses or similar close places. Abu Daoud reported that Marwan ibn Al-Asfar narrated, "I saw Ibn Omar when he making his camel kneel and facing the prayer direction. He sat down to urinate, so I asked him, "O Abu Abdurrahman, was it not forbidden?" He replied, "It is only forbidden if you do it in deserts, but there is no problem if there is something between you and the prayer direction." Salman added that the Prophet (ﷺ) and prohibited them from using dung or bones in purification. The former material is impure and the latter is the food of jinn. In Sahih Muslim, the Prophet (ﷺ) answered the Jinn when they asked him for food, "Every bone on which the name of Allah is recited is your provision. When it falls in your hand, it will be completely covered with flesh, and every dung is fodder for your animals." Salman added that the Prophet (ﷺ) prohibited them from purifying themselves (after answering the call of nature) with less than three pure and dry pebbles. A Muslim can use more than three pebbles until he makes sure he is completely purified. Finally, this hadith contains the following benefits: (1) It clarifies the Prophet's keenness to guide his nation to all useful points, even the most minute details, (2) It contains some of the etiquette that a Muslim has to follow while relieving himself, and (3) A Muslim has to be proud of Islamic teachings, especially in front of those mocking and ridiculing him..

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Jaber ibn Abdullah narrated that the Prophet ﷺ forbade the use of bone or camels' droppings for wiping (after excretion).".

Commentary : The Prophet (ﷺ) taught his companions all the Islamic manners to the extent that he taught them the manners of entering the toilet. He detailed how they should clean themselves and the manners they should follow before and after relieving themselves. In this hadith, Jaber ibn Abdullah clarified that the Prophet (ﷺ) forbade them to cleanse themselves with animals' bones and dry droppings. In Sahih Muslim, the Prophet (ﷺ) said, "Do not cleanse yourself with them, for they are the food of your brothers (Jinn)." Cleansing is done with what is pure such as water, stones, and what is similar to them like napkins..