Bukhari and Muslim hadiths

106

It was narrated that ‘Ali said: The Prophet (blessings and peace of Allah be upon him) said: “Do not tell lies about me; whoever tells lies about me, let him enter the Fire.”.

Commentary : In this hadith, the Prophet (blessings and peace of Allah be upon him) warns against telling lies about him, or attributing to him any words that he did not utter, or saying about him anything other than what really happened. So it should not be said that the Messenger of Allah (blessings and peace of Allah be upon him) said or did anything that he did not say or do, regardless of whether that is done with a bad intention or a good intention. This prohibition is general and applies to anyone who tells lies, because telling lies about him leads to introducing changes to Islamic teachings, and altering Islamic rulings. The punishment for the one who tells lies about him deliberately is admittance to Hell. Once a divine decree has been issued concerning something, it will inevitably happen and will definitely come to pass. This is a stern warning to anyone who tells lies about the Prophet (blessings and peace of Allah be upon him).
It was said that there is no difference between telling lies against him or telling lies for him, because what is meant by telling lies about him is attributing something to him that is not true, whether it is done with the intention of undermining his message or of supporting his message. Telling lies against Allah comes under the same heading and is telling lies about the Prophet (blessings and peace of Allah be upon him), because the aim of telling lies against Him is to tell lies with regard to the rulings of religion.
This hadith is indicative of the emphatic prohibition on telling lies about the Prophet (blessings and peace of Allah be upon him).
It indicates that whoever narrates a hadith knowing or thinking that it is fabricated is included in this warning, unless he explains the status of the narrators and how weak they are. Similar to that is one who rejects a sahih (sound) hadith that was narrated from the Prophet (blessings and peace of Allah be upon him) without having any knowledge of the science of hadith, or his reason for rejecting the hadith is stubbornness towards the teachings and rulings of Islam..

111

It was narrated that Abu Juhayfah said: I said to ‘Ali ibn Abi Talib: Do you have anything in writing? He said: No, except the Book of Allah, or understanding that may be granted to any Muslim man, or what is in this sheet. I said: What is in this sheet? He said: [Information about] blood money, the ransom of prisoners, and that no Muslim should be killed in retaliation for a disbeliever..

Commentary : Some of the people thought that before he died, the Prophet (blessings and peace of Allah be upon him) left a will containing secret knowledge to his cousin ‘Ali ibn Abi Talib (may Allah be pleased with him). In this report, ‘Ali (may Allah be pleased with him) clearly tells us that all of that is contrary to reality, as the Prophet (blessings and peace of Allah be upon him) did not leave anything behind except the Qur’an and his Sunnah, and the ability to understand the Qur’an that Allah may grant to an intelligent and knowledgeable Muslim. Thus intelligence and ability to understand is regarded as another level, after learning and memorizing the Book of Allah, because by understanding it, meanings and rulings become clear. Alongside the Qur’an, we may include understanding of the Sunnah and deriving rulings from it. The phrase “understanding that may be granted to any Muslim man” highlights the fact that this understanding is not something exclusive or a monopoly for any one person; rather this understanding is something that any Muslim may have, and it is something that is granted by Allah (may He be glorified and exalted), as He says: {And We gave understanding of the case to Solomon} [al-Anbiya’ 21:79]. Understanding is a blessing that Allah may bestow upon any of His slaves.
Then ‘Ali (may Allah be pleased with him) mentions some issues that were written on a sheet; the word refers to something on which words are written, no matter what it is made of, such as leather, palm leaves and the like. This document contained Islamic rulings that the Prophet (blessings and peace of Allah be upon him) had not given exclusively to him; rather others also knew about them. The Prophet (blessings and peace of Allah be upon him) would not have concealed anything of the religion of Allah from people and given it exclusively to some of his family. The issues mentioned on this sheet include ‘aql and diyah; these terms refer to blood money, which is a set amount of wealth, as stipulated in Islamic teachings, which is to be given by the relatives of the killer to the family of the one who was killed. It is called ‘aql because they used to hobble (ya‘qilun) the camels in the courtyard of the family who were entitled to the blood money [which was given in the form of camels]. What is meant is that the rulings on blood money, and the number, types and ages of camels to be given [were written in that document].
The document also contained information on the ransom of prisoners. What is referred to is Muslim prisoners, as it is obligatory to strive to ransom them and secure their release by all permissible means, whether by paying money or otherwise.
And the document stated that “no Muslim should be killed in retaliation for a disbeliever.” What is meant is that if a believer kills a disbeliever who is in a state of war against the Muslims, then there is no retaliatory punishment (qisas) in this case; this is different from the case of a disbeliever who has a covenant with the Muslims and is under Muslim protection. And in some reports, other issues and instructions are also mentioned.
This hadith demonstrates the falseness of the claims invented by the Rafidis and Shia who said that the Prophet (blessings and peace of Allah be upon him) bequeathed to ‘Ali (may Allah be pleased with him) the secrets and foundations of knowledge, and knowledge of the unseen, that he did not tell to anyone else.
It indicates that the Book of Allah is the source of knowledge, and that understanding of knowledge should only be based on the Qur’an and on the hadiths of the Messenger of Allah (blessings and peace of Allah be upon him) which explain it.
It indicates that the knowledgeable person may derive from the Qur’an, on the basis of his own understanding, something that was not referred to in the books of tafsir. But that is on condition that it is in accordance with the basic principles of Islam..

112

It was narrated from Abu Hurayrah that [the tribe of] Khuza‘ah killed a man from [the tribe of] Banu Layth – during the year of the conquest of Makkah – in revenge for one of their own whom Banu Layth had killed. The Prophet (blessings and peace of Allah be upon him) was told about that, so he sat on his camel and addressed the people, saying: “Allah held back killing or the elephant from Makkah – Abu ‘Abdillah [one of the narrators] said it like that; Abu Nu‘aym said: you may take it as being either the elephant or killing; others said that the word is the elephant – and He sent against them the Messenger of Allah (blessings and peace of Allah be upon him) and the believers. O people, it was not permissible for anyone [to fight in Makkah] before me, and it will not be permissible for anyone after me. O people, it was only permitted to me for part of the day, and undoubtedly at this very moment it is sacred; its thorny shrubs are not to be uprooted and its trees are not to be cut down; lost property that has been dropped in it is not to be picked up except by one who will announce it. If someone is killed, there are two options: either to give blood money or the family of the victim may be given the power to kill him. A Yemeni man came and said: Write it down for me, O Messenger of Allah. So he said: Write it down for Abu Fulan (Father of So-and-so). A man of Quraysh said: Except idhkhir, O Messenger of Allah, for we use it in our houses and our graves. So the Prophet (blessings and peace of Allah be upon him) said: “Except idhkhir, except idhkhir.”.

Commentary : During the Jahiliyyah, the people lived lives that were based on misguidance, and they prescribed different types of injustice and bloodshed. Then Islam came and forbade all types of injustice and wrongdoing, and emphatically forbade unlawful bloodshed.
In this hadith, Abu Hurayrah (may Allah be pleased with him) narrates that the tribe of Khuza‘ah killed a man from the tribe of Banu Layth in revenge for one of their own whom Banu Layth had killed during the Jahiliyyah. That happened during the year of the conquest of Makkah, 8 AH. The Prophet (blessings and peace of Allah be upon him) came to know of that, so he addressed the people from atop his mount – his she-camel – and explained to them that Allah (may He be glorified in exalted) had held back killing or the elephant from Makkah on the day when Abrahah the Ethiopian had tried to destroy the Kaaba, forty years before the mission of the Prophet (blessings and peace of Allah be upon him) began. This event is mentioned in the verse in which Allah (may He be exalted) says: {Have you not considered, [O Muhammad], how your Lord dealt with the companions of the elephant} [al-Fil 105:1]. Allah (may He be exalted) sent against the companions of the elephant flocks of birds which struck them with stones of hard clay when they reached the bottom of the valley near Makkah, and destroyed them.
The Prophet (blessings and peace of Allah be upon him) only reminded his companions (may Allah be pleased with them) of the incident of the elephant in his speech to them in order to highlight the prohibition on killing in Makkah, because even though the people of Makkah were disbelievers at that time, Allah still defended the city, so the sanctity of its people after the advent of Islam is even greater.
But Allah sent against the people of Makkah the Prophet (blessings and peace of Allah be upon him) and his companions (may Allah be pleased with them), and fighting was only permitted in Makkah at the time when the Prophet (blessings and peace of Allah be upon him) entered the city as a conqueror, along with his companions. Then the prohibition on fighting was restored as it had been before. Fighting in Makkah was not permitted to anyone before him and will never be permitted to anyone after him, because the sanctity of Makkah is something ancient, something that was decreed in the distant past and is still ongoing; it is not something that was introduced by the Prophet (blessings and peace of Allah be upon him) or that is unique to his law. It sanctity was restored after the conquest.
Then the Prophet (blessings and peace of Allah be upon him) forbade cutting its vegetation, including large trees, small trees and shrubs, and small plants such as grasses, except the type of grass called idhkir, because the people needed it. It is a type of grass with broad leaves and a pleasant lemony fragrance, the flowers of which may be steeped like tea. It is a beneficial plant that may be burned instead of wood; they used to use it in the roofs of their houses and to cover their graves, so the Prophet (blessings and peace of Allah be upon him) exempted it from the prohibition on cutting vegetation.
The man from Quraysh who requested the exemption of idhkhir was al-‘Abbas (may Allah be pleased with him), as is mentioned in as-Sahihayn. His request was a plea, and the Prophet’s granting of that concession was by way of conveying from Allah (may He be exalted) something that came either by way of inspiration or by way of revelation.
The phrase “its thorny shrubs are not to be uprooted” means that they are not to be taken or cut. The mention of thorns indicates that it is more appropriate that other shrubs or trees that are not harmful should be protected, but thorny bushes may be excluded from the prohibition because they are harmful, so it may be permissible to cut them down, by analogy with the permissibility of killing the five vermin in the Haram zone, because what they all have in common is the fact that they are harmful.
It is forbidden to pick up any lost property except by one who will announce it, so nothing that has been dropped by someone in Makkah should be picked up; rather it should be left where it is until its owner comes back and finds it. It should not be picked up except by someone who intends to announce it and keep it until its owner comes.
Then the Prophet (blessings and peace of Allah be upon him) gave the choice to the heirs of the one who has been killed between accepting the blood money (‘aql or diyah) and killing the killer in retaliation (qisas); this applies in the case of deliberate killing. In the case of accidental killing, however, there is no option except the blood money. The blood money (‘aql) is an amount of wealth to be given by the offender to the one who was harmed, commensurate with the degree of the offence. It is called ‘aql because they used to hobble (ya‘qilun) the camels in the courtyard of the family who were entitled to the blood money.
According to the report narrated by Ahmad from Shurayh (may Allah be pleased with him), the Prophet (blessings and peace of Allah be upon him) gave the diyah for the man of Banu Layth whom the tribe of Khuza‘ah had killed.
Whilst the Prophet (blessings and peace of Allah be upon him) was saying that, a Yemeni man – whose name was Abu Shah, as narrated in as-Sahihayn – came and asked the Prophet (blessings and peace of Allah be upon him) to write for him some advice that would benefit him. So the Prophet (blessings and peace of Allah be upon him) said: “Write for Abu Fulan.” This was a clear instruction to write, even though previously the Prophet (blessings and peace of Allah be upon him) had forbidden writing down the Sunnah. Most of the scholars said that the hadiths which enjoin writing down the Sunnah abrogated the hadiths which forbid that. The prohibition was for a reason, which was that perhaps the hadiths of the Prophet (blessings and peace of Allah be upon him) would be mixed with the Qur’an. Once that reason was no longer applicable, permission was given to write hadiths, because the reason for this reservation was no longer applicable. This is supported by the fact that the instruction to write was general in wording and meaning, and it came at a later time. It was also said that the prohibition was on writing hadiths with Qur’an on the same sheet, because they used to listen to the explanation of verses, and perhaps they wrote the explanation with the verses. So they were forbidden to do that, lest they get confused, but they were given permission to write the Sunnah on separate sheets, or perhaps that was allowed for certain individuals in a few instances, such as one who needed it to be written for him, and so on. Once the revelation was completed, that reason was no longer applicable, and that was after the Sahabah’s knowledge of the Qur’an had become well-entrenched and there was no fear that they might mix it with the words of the Prophet (blessings and peace of Allah be upon him). And it was said that the prohibition was for those who had reliable memories, for fear that they might begin to rely on writing. As for permission to write the hadith, it was given to those whose memories were not reliable. Some of the Sahabah continued to refrain from writing down hadith by way of being extra cautious and prudent, and because of individual concern lest they incur sin or mix Qur’an with Sunnah, or lest they be distracted from writing down the Qur’an.
In this hadith, the Messenger of Allah (blessings and peace of Allah be upon him) reminds the people of the blessing of Allah in holding back the elephant from Makkah, which was a sign that was attested to by everyone, good and evil alike.
It indicates that if someone hears beneficial words that he will not be able to memorize properly, he should request that they be written down, as Abu Shah did.
It indicates that it is permissible to ask questions and discuss religious issues with a knowledgeable person or scholar, and to do that in gatherings.
We also see in this hadith the command to write down the hadith and Sunnah of the Prophet (blessings and peace of Allah be upon him). .

113

It was narrated from Abu Hurayrah that he said: There is no one among the companions of the Messenger of Allah (blessings and peace of Allah be upon him) who narrated more hadiths from him than me, except ‘Abdullah ibn ‘Amr, for he used to write down hadiths and I did not..

Commentary : The Sahabah used to preserve the Sunnah of the Prophet (blessings and peace of Allah be upon him) in various ways. Some of them committed it to memory, and others wrote it down on sheets and in books. Some of them did a great deal of that and some of them did a little.
In this hadith, Abu Hurayrah (may Allah be pleased with him) narrates that there was no one among the Sahabah who narrated more hadiths than him, except ‘Abdullah ibn ‘Amr (may Allah be pleased with him); he had a unique advantage over Abu Hurayrah in that he used to write down the hadith; he would write down whatever he heard.
The words of Abu Hurayrah (may Allah be pleased with him) imply that ‘Abdullah ibn ‘Amr ibn al-‘As (may Allah be pleased with him) collected more hadiths than he did, even though what is narrated from him is less in number. That is for several reasons, the first of which is that ‘Abdullah ibn ‘Amr (may Allah be pleased with him) lived in Egypt, and he used to travel between Egypt and al-Ta’if to reside for some time in each place. Seekers of knowledge did not travel to those two places as they would travel to Madinah, where Abu Hurayrah (may Allah be pleased with him) lived. Abu Hurayrah was also in a position to issue fatwas and teach hadith until he died, as can be seen from the large number of people who narrated from Abu Hurayrah. It was said that eight hundred of the Tabi‘in narrated from him, which did not happen in the case of anyone else. The second reason is that ‘Abdullah ibn ‘Amr (may Allah be pleased with him) was more focused on worship than teaching, so fewer reports were narrated from him. The third reason is something that was unique to Abu Hurayrah (may Allah be pleased with him), which was that the Prophet (blessings and peace of Allah be upon him) had prayed that he would not forget what he heard from him. The fourth reason was that in Syria, ‘Abdullah (may Allah be pleased with him) had acquired a camel-load of books of the People of the Book, which he used to read and narrate from them, so many of the leading scholars among the Tabi‘in avoided learning from him.
The words of Abu Hurayrah (may Allah be pleased with him) clearly state that they used to write down the hadiths of the Messenger of Allah (blessings and peace of Allah be upon him), even though he had previously forbidden them to write down the Sunnah and hadith, as Muslim narrated from Abu Sa‘id al-Khudri that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Do not write down anything from me. Whoever has written down anything from me other than the Qur’an, let him erase it.” That was for fear that the Qur’an might become mixed with other things. But after the Qur’an had been memorized and become well entrenched in the hearts of the Sahabah, and there was no longer any fear of them mixing it with anything else, the Messenger of Allah (blessings and peace of Allah be upon him) gave permission to some of the Sahabah to write down hadiths.
This hadith highlights the virtue of Abu Hurayrah and ‘Abdullah ibn ‘Amr ibn al-‘As (may Allah be pleased with them both).
It also indicates that those of the companions of the Messenger of Allah (blessings and peace of Allah be upon him) who were literate both memorized the hadiths and wrote them down as an extra precaution. If a narrator heard a hadith but did not write it down, he relied only on what he had memorized, so his accuracy was based on only one thing, whereas the accuracy of the literate person who also wrote it down was based on two things..

114

It was narrated that Ibn ‘Abbas said: When the ailment of the Prophet (blessings and peace of Allah be upon him) grew intense, he said: “Bring me something on which to write for you some words after which you will not go astray.” ‘Umar said: The Prophet (blessings and peace of Allah be upon him) is gravely ill, and we have the Book of Allah; it is sufficient for us. But they disagreed, and a great clamour broke out, so the Prophet (blessings and peace of Allah be upon him) said: “Go away and leave me alone; no one should quarrel in my presence.” Ibn ‘Abbas went out, saying: What a great calamity it was that the Messenger of Allah (blessings and peace of Allah be upon him) was prevented from writing what he wanted to write..

Commentary : The Prophet (blessings and peace of Allah be upon him) was keen for his ummah to remain united and not differ both during his lifetime and after his death. Hence in his Sunnah he clarified all religious matters, highlighted which were most important, and explained in detail many issues concerning which disputes could potentially arise.
In this hadith, ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) narrates that when the Prophet’s pain grew intense during his final illness – and in Sahih al-Bukhari it says that that happened on a Thursday, four days before the Prophet (blessings and peace of Allah be upon him) died – he asked the Sahabah to let him write for them something after which they would not go astray, and that would be a guide for them to the straight path, after which they would never drift away from the path of truth or deviate from the correct way. But ‘Umar (may Allah be pleased with him) spoke up and said that the Prophet (blessings and peace of Allah be upon him) was overwhelmed with pain, so it was too difficult for him to dictate what he wanted to write, or to write it himself.
‘Umar (may Allah be pleased with him) feared for the Messenger of Allah (blessings and peace of Allah be upon him), and was worried that his concern about writing something might exacerbate his pain and sickness, especially as he was prone to fainting during this sickness, and so on. He thought that the Prophet’s command, “Bring me something on which to write,” was by way of guiding them to what would be better and more appropriate, and he said: The Book of Allah is sufficient for us, meaning: we have the Qur’an, and that is enough for us, for Allah (may He be exalted) says, {We have neglected nothing in the Book} [al-An‘am 6:38], and He says: {This day I have perfected for you your religion} [al-Ma’idah 5:3]. There is nothing that will happen until the Day of Resurrection except that there is a clear text concerning it in the Qur’an and Sunnah, or there is a reference to it. This is indicative of ‘Umar’s deep insight; it does not mean that the Qur’an is sufficient with no need for the explanation of the Sunnah. ‘Umar’s main concern was that the Messenger of Allah (blessings and peace of Allah be upon him) should rest, because he was so ill and overwhelmed by pain, and it would be difficult for him to dictate what he wanted to write or to write it himself, until he recovered, at which time he would be able to dictate whatever he wanted. However, it is as if some of those present insisted on him writing these things. Hence the Sahabah began to argue and there were too many people speaking at once, which prompted the Prophet (blessings and peace of Allah be upon him) to order them to go out and leave him alone, explaining that it was not appropriate for them to argue in his presence.
The Prophet (blessings and peace of Allah be upon him) used to warn them against dissent and disagreement, because that could lead to the loss of something good, as happened with regard to the definition of Laylat al-Qadr and other matters. The dispute and clamour that occurred in this instance were the reason why this writing did not occur; it was not what ‘Umar or anyone else said (may Allah be pleased with them all). At this point, Ibn ‘Abbaas (may Allah be pleased with him) said, when narrating this hadith: What a great calamity it was that the Messenger of Allah (blessings and peace of Allah be upon him) was prevented from writing what he wanted to write. The dispute is the reason why he did not write what he wanted to write.
There is a difference of scholarly opinion as to what he wanted to write. It was said that he wanted to write a document in which he stated some rulings, so as to leave no room for dispute. It was said that he wanted to write the names of the caliphs to come after him, so that there would be no dispute among them. This is supported by a report narrated by Muslim, which says that when his sickness began, when he was in ‘A’ishah’s house, the Prophet (blessings and peace of Allah be upon him) said: “Call for me your father and your brother, so that I may write something down, for I fear that someone may raise his hopes (of becoming caliph), or someone may suggest (that So-and-so should be the caliph), when Allah and the believers will not accept anyone except Abu Bakr.” A similar report was narrated by al-Bukhari.
This hadith indicates that dispute and argument may be the cause of being deprived of some blessings and goodness.
It indicates that the Sahabah expressed their views on the basis of their individual understanding (ijtihad) in the presence of the Prophet (blessings and peace of Allah be upon him) with regard to a matter concerning which there was no revelation.
It indicates that proper etiquette when visiting the sick is not to stay with the sick person so long that it causes him annoyance, and not to speak in his presence of things that could upset him.
It indicates that if sickness and pain become too intense, it is permissible for the sick person to tell his visitors to leave.
It is indicative of the virtue of ‘Umar (may Allah be pleased with him) and his understanding of religion.
It tells us that the Prophet (blessings and peace of Allah be upon him) did not clearly state that any particular individual should be the caliph after he was gone..

115

It was narrated that Umm Salamah said: The Prophet (blessings and peace of Allah be upon him) woke up one night and said: “Subhan-Allah! How many fitnahs (tribulations and punishments) have been sent down this night, and how many stores have been opened! Wake up the ladies of the apartments, for she who is clothed in this world may be naked in the hereafter.”.

Commentary : The Prophet (blessings and peace of Allah be upon him) was kind and compassionate towards the believers. This hadith highlights one aspect of his compassion towards his ummah. The Mother of the Believers Umm Salamah (may Allah be pleased with her) narrates that the Prophet (blessings and peace of Allah be upon him) woke up one night, when he was in her house, amazed at what Allah had sent down on that night of tribulations and punishments, and what He had opened of the stores of mercy and so on. He referred to punishment by using the word fitnah, because fitnah is a cause of punishment. He referred to mercy as stores, because Allah (may He be exalted) says: {Or do they have the depositories of the mercy of your Lord?} [Sad 38:9].
This was a dream that the Prophet (blessings and peace of Allah be upon him) saw. What is meant is that that after he was gone, there would be fitnahs and troubles, and that the stores of divine mercy would be opened for his ummah. Fitnahs and troubles indeed happened, as is well known, and the stores were opened as the Sahabah (may Allah be pleased with them) prevailed over the Persians, Byzantines and others.
Then the Prophet (blessings and peace of Allah be upon him) issued instructions to wake his wives to pray and seek refuge with Allah from what had come down, so that they would be the first to seek refuge from the fitnahs and tribulations of this world, for it was not appropriate for them to neglect worship and rely on their being wives of the Prophet (blessings and peace of Allah be upon him). It is said that this was addressed exclusively to them because they were the ones who were present at that time.
With regard to the phrase “for she who is clothed in this world may be naked in the hereafter”, the word translated as “may” here is sometimes used to indicate that the number referred to is small, or it may be used to indicate that it is great, as is the case here. What is meant is: she who is showered with the blessings of Allah but fails to give thanks, or she who is covered with clothes in this world because she is wealthy, may be naked in the hereafter because she is deprived of reward as she did not strive in the first world; or it may refer to one whose clothing covers part of her body, and exposes part of it, showing off her beauty. It was also said that it refers to one who wears a thin garment that shows the shape of her body, so even if she is covered with clothing, she is naked in reality; or she may be covered with clothing and jewellery, but she is devoid of the garment of piety; or she may be clothed because of the blessing of marriage to a righteous man, but she will be naked in the hereafter because she had no righteous deeds of her own to her credit and the righteousness of her husband will not benefit her.
This hadith indicates that a man may wake his family at night to pray and remember Allah (dhikr), especially when a sign [or natural phenomenon] appears, or following an alarming dream.
It indicates that it is prescribed to say “Subhan-Allah” when one is amazed.
This hadith is one of the signs of the Prophet’s prophethood.
It indicates that prayer protects against fitnahs and troubles, and also protects against calamities.
It also contains a warning against forgetting to give thanks to the Bestower of blessings, and that a woman should not rely on the noble status of her husband..

116

It was narrated from ‘Abdullah ibn ‘Umar that he said: The Prophet (blessings and peace of Allah be upon him) led us in praying ‘Isha’ at the end of his life. When he said the salaam and stood up, he said: “Do you see this night of yours? One hundred years from now, there will be left no one who is alive on the face of the earth tonight.”.

Commentary : In this hadith, the Prophet (blessings and peace of Allah be upon him) spoke of a matter of the unseen of which Allah had informed him, as ‘Abdullah ibn ‘Umar (may Allah be pleased with him) narrated that the Prophet (blessings and peace of Allah be upon him) led them in praying ‘Isha’ one day at the end of his life. According to a report narrated by Muslim from Jabir ibn ‘Abdillah (may Allah be pleased with him), that happened one month before he died. When he said the salaam and finished his prayer, he turned to them and exhorted them, and he told them that after one hundred years had passed, there would be no one left on the face of the earth who was alive on that night. And this is what happened. Even though some of those people lived to a great age, none of them were left alive one hundred years after that night on which the Prophet (blessings and peace of Allah be upon him) told them of that. That was a reminder to them that life is short. Thus he informed them that they would not live as long as the nations who came before them, so that they would strive hard.
This hadith is one of the signs of the prophethood of the Prophet (blessings and peace of Allah be upon him)..

117

It was narrated that Ibn ‘Abbas said: I stayed overnight in the house of my maternal aunt Maymunah bint al-Harith, the wife of the Prophet (blessings and peace of Allah be upon him) when he was at her house, as it was her night. The Prophet (blessings and peace of Allah be upon him) prayed ‘Isha’ [in the mosque], then he came to his house and prayed four rak‘ahs, then he went to sleep. Then he got up, then he said: “Has the young lad gone to sleep?” or words to that effect. Then he got up, and I went and stood on his left. He made me stand on his right, then he prayed five rak‘ahs, then he prayed two rak‘ahs, then he went to sleep, until I heard his deep, rhythmic breathing. Then he went out to pray..

Commentary : Our Prophet (blessings and peace of Allah be upon him) was the best of people in worshipping his Lord and standing before Him. The Sahabah (may Allah be pleased with them) were keen to learn from the Prophet (blessings and peace of Allah be upon him), and to learn his Sunnah, act in accordance with it and convey it to those who came after them. From an early age, ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) was very keen to do that.
In this hadith, ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) narrates that he stayed one night with his maternal aunt Maymunah bint al-Harith, the wife of the Prophet (blessings and peace of Allah be upon him), when it was her night with him. When the Prophet (blessings and peace of Allah be upon him) had prayed ‘Isha’, he came to her house, then he prayed four rak‘ahs, then he went to sleep. Then he woke up and asked: Has the boy gone to sleep? – referring to Ibn ‘Abbas (may Allah be pleased with him). He called him al-ghulayyim (translated here as “the young lad”), which is a diminutive form, by way of showing compassion to the young child, and out of concern that he should get enough sleep .
Then when the Prophet (blessings and peace of Allah be upon him) got up, Ibn ‘Abbas (may Allah be pleased with him) got up with him and stood on his left-hand side to pray with him, but the Prophet (blessings and peace of Allah be upon him) took hold of him and made him stand on his right. Then he prayed five rak‘ahs, then he prayed two rak‘ahs, then he went to sleep. The word thumma (translated here as “then”) suggests that some time passed in between, to indicate that his going to sleep did not come immediately after he had prayed; rather he stayed awake for some time after praying, then he went to sleep, until Ibn ‘Abbas (may Allah be pleased with him) could hear the deep, rhythmic breathing of the Prophet (blessings and peace of Allah be upon him), which indicates that the sleeper is sleeping deeply. He slept until he got up and went out for Fajr prayer without doing wudu’, as is mentioned in as-Sahihayn. This is something that was unique to the Prophet (blessings and peace of Allah be upon him), as falling asleep whilst lying down did not invalidate his wudu’, because although his eyes slept, his heart did not sleep.
The total number of rak‘ahs that the Prophet (blessings and peace of Allah be upon him) prayed in this report was 11: four, then five, then two. According to a report narrated by al-Bukhari, he prayed thirteen rak‘ahs. This is the most that is mentioned in any report. The two reports can be reconciled by noting that those who mentioned eleven did not count the first two rak‘ahs of Fajr; those who did mention the first two gave the total as thirteen.
This hadith highlights the virtue of Ibn ‘Abbas (may Allah be pleased with him) and his intelligence from an early age, and tells us that he was watching what the Prophet (blessings and peace of Allah be upon him) did all night.
It also highlights how the Prophet (blessings and peace of Allah be upon him) prayed at night (qiyam al-layl) and strove hard in worship.
It also indicates that a small movement does not invalidate the prayer. .

118

It was narrated that Abu Hurayrah said: The people say that Abu Hurayrah narrates too much. Were it not for two verses in the Book of Allah, I would not have narrated any hadith. Then he recited: {Indeed, those who conceal what We sent down of clear proofs and guidance after We made it clear for the people in the Scripture - those are cursed by Allah and cursed by those who curse, Except for those who repent and correct themselves and make evident [what they concealed]. Those - I will accept their repentance, and I am the Accepting of repentance, the Merciful} [al-Baqarah 2:159-160]. Our brothers among the Muhajirin were preoccupied with going to do business in the marketplaces, and our brothers among the Ansar were preoccupied with tending to their properties. But Abu Hurayrah used to stay with the Messenger of Allah (blessings and peace of Allah be upon him), and was content with just enough to eat. He was present when they were not present and he memorized what they did not memorize..

Commentary : The Sahabah narrated the Sunnah of the Prophet (blessings and peace of Allah be upon him) to others; some of them narrated a great deal and some of them narrated only a few reports. Abu Hurayrah (may Allah be pleased with him) was one of the Sahabah who narrated the most, even though he was late in coming to Islam. Therefore some people said that Abu Hurayrah narrated the most hadith of all the Sahabah, but he was afraid that they might develop doubts about the soundness of his hadiths. Therefore he said: Were it not for these two verses – {Indeed, those who conceal what We sent down of clear proofs and guidance after We made it clear for the people in the Scripture - those are cursed by Allah and cursed by those who curse, Except for those who repent and correct themselves and make evident [what they concealed]. Those - I will accept their repentance, and I am the Accepting of repentance, the Merciful} [al-Baqarah 2:159-160] – in which Allah (may He be exalted) warns the one who withholds knowledge of a curse, he would not have narrated a single hadith to them. But he was afraid that this curse might befall him if he withheld the hadith of the Messenger of Allah (blessings and peace of Allah be upon him). Then he explained the reason that helped him to memorize this great number of hadiths which no one else memorized. It was his staying close to the Prophet (blessings and peace of Allah be upon him) more than anyone else among the Sahabah. That was because the Muhajirin were preoccupied with buying and selling in the marketplaces, which kept them from staying with the Prophet (blessings and peace of Allah be upon him) and regularly attending his gatherings. The Ansar were preoccupied with working for a living in their gardens and fields. As for Abu Hurayrah (may Allah be pleased with him), he stayed close to the Messenger of Allah (blessings and peace of Allah be upon him), and was content with a little simple food every day. He attended most of the gatherings of the Prophet (blessings and peace of Allah be upon him), and he memorized from him what the others did not memorize, because he was always with the Prophet (blessings and peace of Allah be upon him).
This hadith highlights the virtue of Abu Hurayrah (may Allah be pleased with him).
It also points to the importance of preserving knowledge and persisting in seeking it.
And it highlights the virtue of being content with little in this world, and giving precedence to seeking knowledge over seeking wealth..

119

It was narrated that Abu Hurayrah said: I said: O Messenger of Allah, I hear many hadiths from you that I forget. He said: “Spread out your cloak.” So I spread it out. Then he scooped with his hands, then he said: “Gather it up.” So I gathered it up, and I never forgot anything after that. .

Commentary : The Sahabah were keen to learn and memorize the Sunnah of the Prophet (blessings and peace of Allah be upon him) and convey it to the ummah who came after them. Abu Hurayrah was one of the Sahabah (may Allah be pleased with them) who narrated the most reports, even though he was late in coming to Islam. In this hadith, he narrates that he complained to the Messenger of Allah (blessings and peace of Allah be upon him) that he forgot too many hadiths that he had heard from him, so the Prophet (blessings and peace of Allah be upon him) instructed him to spread out his garment, after which he made a scooping gesture with his hands. No mention is made of what was scooped, or of what he scooped, because that was simply a gesture. Then he instructed him to gather it up to his chest, so Abu Hurayrah (may Allah be pleased with him) did that, then he never forgot anything that he heard from the Prophet (blessings and peace of Allah be upon him). This was one of the miracles of the Prophet (blessings and peace of Allah be upon him), and that was the reason why Abu Hurayrah narrated so many reports, as he was in a position to issue fatwas and teach hadiths until he died. Hence many people narrated from him; it was said that eight hundred of the Tabi‘in narrated from him, which did not happen in the case of anyone else. Allah blessed him, and the number of his reports was greater than five thousand.
This hadith highlights one of the miracles of the Prophet (blessings and peace of Allah be upon him) and shows how the blessing (barakah) of his dua was manifested, as forgetfulness was taken away from Abu Hurayrah (may Allah be pleased with him).
It also highlights the virtue of Abu Hurayrah (may Allah be pleased with him).
It points to the importance of preserving knowledge and persisting in seeking it..

120

It was narrated that Abu Hurayrah said: I memorized two types of knowledge from the Messenger of Allah (blessings and peace of Allah be upon him). As for the first type, I spread it; as for the second type, if I were to spread it, this throat would be cut..

Commentary : In this hadith, Abu Hurayrah (may Allah be pleased with him) narrates that he learned two different types of knowledge from the Messenger of Allah (blessings and peace of Allah be upon him). The first type was Islamic knowledge having to do with beliefs and rulings, which he spread and conveyed. As for the other type, if he had conveyed it and narrated it to the people, he would have been slaughtered like a sheep, with his throat cut. The word used in the original Arabic refers to cutting the oesophagus. Perhaps this knowledge had to do with bad rulers or tribulations, such as the murder of ‘Uthman and al-Husayn (may Allah be pleased with them both).
Someone may say: how could he regard it as permissible to withhold a hadith of the Messenger of Allah (blessings and peace of Allah be upon him) when he said, “Convey from me”? And how could the Messenger of Allah (blessings and peace of Allah be upon him) have said something that, if it was mentioned, the one who narrated it would be killed? How could the Muslims, namely the Sahabah and Tabi‘in, regard it as permissible to kill someone who narrated from the Messenger of Allah (blessings and peace of Allah be upon him)? The answer is that what he withheld did not have to do with Islamic teachings, which it is not permissible to withhold or conceal. Abu Hurayrah himself said – as was narrated from him by al-Bukhari –: Were it not for a verse in the Book of Allah, I would not have narrated to you. That verse is: {Indeed, those who conceal what We sent down of clear proofs and guidance after We made it clear for the people in the Scripture - those are cursed by Allah and cursed by those who curse, Except for those who repent and correct themselves and make evident [what they concealed]. Those - I will accept their repentance, and I am the Accepting of repentance, the Merciful} [al-Baqarah 2:159-160].
So how can anyone think that he withheld anything having to do with the teachings of Islam after this verse, and after the Messenger of Allah (blessings and peace of Allah be upon him) issued instructions to convey from him, and he used to say to them: “Let those of you who are present convey to those who are absent”? Rather what was concealed was words such as: So-and-so is a hypocrite; or, You will kill ‘Uthman; or, “My ummah will be doomed at the hands of some young men of Quraysh,” the clan of So-and-so. If he had stated their names openly, they would have declared him to be a liar and killed him.
This hadith highlights the virtue of Abu Hurayrah (may Allah be pleased with him).
It also indicates that the one who seeks to enjoin what is right and proper may speak in ambiguous terms if he fears for his life were he to speak clearly. .

121

It was narrated from Jarir that the Prophet (blessings and peace of Allah be upon him) said to him during the Farewell Pilgrimage: “Tell the people to listen attentively.” Then he said: “Do not go back to being disbelievers after I am gone, striking one another’s necks.”.

Commentary : The Prophet (blessings and peace of Allah be upon him) used to advise his ummah and guide them to that which was in their best interests, and he would forbid them to do that which would harm them in their religious and worldly affairs, in this world and the hereafter.
In this hadith, Jarir ibn ‘Abdillah al-Bajali (may Allah be pleased with him) narrated that the Prophet (blessings and peace of Allah be upon him) instructed him, during the Farewell Pilgrimage, to tell the people to be quiet and pay heed to the Prophet (blessings and peace of Allah be upon him), and to listen attentively to what he was going to say to them. When they fell silent, the Prophet (blessings and peace of Allah be upon him) addressed them and warned them not to go back to being disbelievers after he was gone, striking one another’s necks. That would be the case if they let enmity and hatred amongst themselves prompt them to regard it as permissible to shed one another’s blood. It was said: it may be that the Prophet (blessings and peace of Allah be upon him) knew that this would not happen during his lifetime, so he forbade them to do that after he died. In other words, he was saying: when I depart this world, remain steadfast after I am gone in the faith and piety that you are currently adhering to; do not wage war against the Muslims, and do not take their wealth unlawfully. It was also said that what was meant was: Do not let your actions be like the actions of the disbelievers by striking the necks of the Muslims.
This hadith indicates that a person should listen attentively to his companion, so long as he is not speaking of anything haram.
This hadith is also one of the signs of the prophethood of the Prophet (blessings and peace of Allah be upon him).
It also indicates that it is emphatically forbidden for the Muslims to fight one another and shed one another’s blood..

122

It was narrated that Sa‘id ibn Jubayr said: I said to Ibn ‘Abbas: Nawf al-Bakali is claiming that Musa is not the Musa of the Children of Israel; rather he is some other Musa. He said: The enemy of Allah is lying. Ubayy ibn Ka‘b told us, narrating from the Prophet (blessings and peace of Allah be upon him): “Musa the Prophet stood up and addressed the Children of Israel. He was asked: ‘Which of the people is most knowledgeable?’ He said: ‘I am the most knowledgeable.’ Then Allah rebuked him for not referring the matter of knowledge to Him, and Allah revealed to him: ‘One of My slaves, at the junction of the two seas, is more knowledgeable than you.’ He said: ‘O Lord, how can I reach him?’ It was said to him: ‘Carry a fish in a basket, and when you lose it, he will be there.’ So he set out with his servant, Yusha‘ ibn Nun, and they carried a fish in a basket, until they reached the rock, where they lay down their heads and slept. The fish snuck out of the basket and took its course into the sea, slipping away, and Musa and his servant were amazed. They continued on their way for the rest of that night, and the following day, in the morning, Musa said to his servant: ‘Bring us our morning meal. We have certainly suffered in this, our journey, [much] fatigue.’ Musa did not feel any fatigue until he went beyond the place he had been instructed to seek. His servant said to him: ‘Did you see when we retired to the rock? Indeed, I forgot [there] the fish. And none made me forget it except Satan.’ Musa said: ‘That is what we were seeking.’ So they returned, following their footprints. When they reached the rock, they saw a man covered with a garment, or covering himself with his own garment. Musa greeted him with salaam, and Khadir said: ‘Do people in your land greet one another with salaam?’ He said: ‘I am Musa.’ Khadir said: ‘The Musa of the Children of Israel?’ Musa said: ‘Yes.’ He said: ‘May I follow you so that you might teach me some of that knowledge which you have been taught?’ Khadir said: ‘You will never be able to remain patient with me, O Musa. I have some knowledge that Allah has taught me, which you do not know, and you have some knowledge that He taught you which I do not know.’ Musa said: ‘You will find me, if Allah wills, patient, and I will not disobey you in anything.’ So they set out, walking along the seashore, as they did not have a boat. Then a boat passed by them, so they asked the crew of the boat to take them on board. The crew recognized al-Khadir, so they took them on board without any fare. Then a sparrow came and alighted on the edge of the boat, and dipped its beak in the sea once or twice. Al-Khadir said: ‘O Musa, my knowledge and your knowledge has not detracted anything from the knowledge of Allah except as much as the beak of this sparrow has detracted from the water of the sea.’
Then al-Khadir went to one of the planks of the boat and pulled it out. Musa said: ‘These people took us on board without any fare, but you have scuttled their boat so as to drown its crew!’ Al-Khadir said: ‘Did I not tell you that you would never be able to remain patient with me?’ Musa said: ‘Do not blame me for what I forgot and do not make it too difficult for me to follow you.’ So in the first instance, Musa’s excuse was that he forgot.
Then they continued on their way, and saw a boy playing with other boys. Al-Khadir took hold of the top of the boy’s head and pulled it off with his hands. Musa said: ‘Have you killed an innocent soul who killed no one?’ Al-Khadir said: ‘Did I not tell you that you would never be able to remain patient with me?’ – Ibn ‘Uyaynah said: Here it became more certain [that Musa would not be able to remain patient with him] –
Then they continued on their way until they came to the people of a town, and asked its people for food, but they refused to show them any hospitality. In the town, they found a wall that was about to collapse, so al-Khadir gestured with his hands and repaired it. Musa said: ‘If you wish, you could have taken payment for it.’ Khadir said: ‘This is the parting of the ways between me and you.’”
The Prophet (blessings and peace of Allah be upon him) said: “May Allah have mercy on Musa. We wish that he had been patient so that we could have known more about his story with Khadir.”.

Commentary : In this hadith, Sa‘id ibn Jubayr narrates that he asked ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) about Musa, the one who met al-Khadir, because Nawf al-Bakali – who was a Tabi‘i from Damascus, a man of virtue and knowledge, especially with regard to the reports from Jewish sources (Isra’iliyyat), and he was the son of the wife of Ka‘b al-Ahbar – had claimed that he was not Musa, the Messenger who was sent to the Children of Israel. Ibn ‘Abbas (may Allah be pleased with him) said that he was lying, and Sa‘id responded that he was indeed Musa, the Prophet who was sent to the Children of Israel. Then he told him of a hadith narrated from Ubayy ibn Ka‘b (may Allah be pleased with him), that he heard from the Prophet (blessings and peace of Allah be upon him) about the story of Musa (peace be upon him) and al-Khadir. The Prophet (blessings and peace of Allah be upon him) said that whilst Allah’s Prophet Musa was among a group of Israelites, a man came to him and asked him: Do you know of anyone more knowledgeable than you on earth? Musa (peace be upon him) said no, because he thought that there could not be anyone who was more knowledgeable than him, for he was a prophet who received revelation. But Allah rebuked him for not referring the matter of knowledge to Him. It was said that this was by way of alerting Musa (peace be upon him) and to serve as a lesson for those who came after him, lest anyone else follow his example in self-praise and self-admiration, and thus become doomed. So Allah (may He be glorified and exalted) revealed to him: there is indeed someone who is more knowledgeable than you, to whom Allah has granted knowledge from Himself other than what He has revealed to you. He is a slave of Allah whose name is Khadir, and he is at the junction of the two seas; the two seas were the sea of Persia which is in the east, and the sea of the Byzantines which is in the west. And it was said that the junction of the two seas was at Tangiers, in the furthest reaches of the Maghreb [modern-day Morocco].
So Musa asked: How can I reach him? Allah (may He be exalted) said: Look for him on the seashore, by the rock. He said: O Lord, how will I find the place? Allah said: Take a fish in a basket, and when you lose the fish, then go back to the place where you lost it, and you will meet him there. It was said that he took a salted fish and said to his servant: When you lose the fish, tell me. When they reached the rock by the sea, they lay down their heads and slept, and the fish came out of the basket when they were not looking, went into the sea and swam away. That was something amazing for Musa and his servant, as the fish came back to life, slipped out of the basket and went into the sea. Then the water was held in place with the fish, whilst they proceeded for the rest of that night and the following day. In the morning, Musa said to his servant Yusha‘ ibn Nun: Bring us our morning meal so we can eat. We have certainly suffered in this, our journey, [much] fatigue. Musa did not experience any fatigue until he went beyond the place he had been instructed to go to in order to meet al-Khadir. The servant said to Musa: {Did you see when we retired to the rock? Indeed, I forgot [there] the fish. And none made me forget it except Satan} [al-Kahf 18:62]. That was because, after resting by the sea, the servant forgot the fish, then they travelled on for a while. When the servant remembered that, he told Musa (peace be upon him) about that, so he said to him: {“That is what we were seeking.” So they returned, following their footprints} [al-Kahf 18:64]. So they went back, tracing their footsteps, until they reached the place where they had lost the fish. There they found al-Khadir, covered with his garment. Musa greeted him with salaam, and al-Khadir said: Do people in your land greet one another with salaam? This appeared in the form of a question, but what was meant was that it was thought unlikely, which indicates that the people of that land were not Muslims at that time. According to a report narrated by Muslim: Musa said to al-Khadir: Al-salaamu ‘alaykum (peace be upon you), so he uncovered his face and said: Wa ‘alaykum al-salaam. The two reports may be reconciled by noting that he asked this question after returning the greeting.
Musa asked him to allow him to follow him, so that he could learn from his knowledge, but al-Khadir explained to him that he would never be able to bear with patience what he would see, because of the difference in the types of knowledge that each of them had learned, even though all of that came from Allah. Musa (peace be upon him) promised him that he would show patience and would never comment on anything that al-Khadir did. So they travelled along the seashore, then a boat passed by them, so they asked the crew to let them on board. They recognized al-Khadir, so they took them on board without any fare, by way of honouring him.
Then a sparrow came and sat on the edge of the boat, and dipped its beak in the sea once or twice, picking up some of the seawater. This was a kind of parable which al-Khadir explained to Musa as meaning that the knowledge of each of them, in comparison to the knowledge of Allah, was like the drop of water that the bird took from the sea.
Then al-Khadir removed a plank from the boat, with the aim of making it appear defective. Musa (peace be upon him) was astounded at his action, especially after the crew of the boat had honoured them, and he asked al-Khadir why he had done that. Al-Khadir said to him: {Did I not say that with me you would never be able to have patience?} [al-Kahf 18:72], so Musa (peace be upon him) apologized. So in the first instance, Musa’s excuse was that he forgot.
Then they disembarked from the boat, and they found a small boy playing with other children. Al-Khadir grabbed the top of his head and separated his head from his body for no obvious reason, or for any offence on the child’s part. Once again, Musa was shocked, and he broke the condition of patience, and asked in amazement: Have you killed an innocent soul for no sin and for not having killed another? This was the second time that he did not show patience.
Then they continued on their way, and entered a town, where they asked its people for food and hospitality, but they refused. Despite that, when al-Khadir found a tumbledown wall that was about to collapse, he built it up and repaired it so that it would not collapse. Musa said to him: If you wish, you could charge a fee for rebuilding it. This was the third time that Musa (peace be upon him) did not show patience, and this was the parting of the ways between them, so they separated after al-Khadir explained to him the wisdom behind all of these things, as is mentioned in the verses in which Allah (may He be exalted) says:
{As for the ship, it belonged to poor people working at sea. So I intended to cause defect in it as there was after them a king who seized every [good] ship by force.
And as for the boy, his parents were believers, and we feared that he would overburden them by transgression and disbelief,
So we intended that their Lord should substitute for them one better than him in purity and nearer to mercy.
And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure for them, and their father had been righteous. So your Lord intended that they reach maturity and extract their treasure, as a mercy from your Lord. And I did it not of my own accord. That is the interpretation of that about which you could not have patience}
[al-Kahf 18:79-82].
Then the Prophet (blessings and peace of Allah be upon him) said: “May Allah have mercy on Musa. We wish that he had been patient.” This was an expression of his wish that Musa (peace be upon him) had adhered to the condition of showing patience with al-Khadir, so that he could have told us of the wondrous and amazing things that would have occurred on their journey together.
After that, the extent of al-Khadir’s knowledge became clear to Musa (peace be upon him), which was based on what Allah had taught him of unseen matters and events that demonstrate the power of Allah, of which the Prophets had no knowledge except what they were told by the Creator (may He be glorified in exalted).
This hadith encourages people to put up with hardship for the sake of seeking knowledge.
It indicates that one should strive to increase in knowledge and seek more of it, and show due respect to one who has more knowledge. It also highlights the virtue of seeking knowledge and of showing the proper etiquette towards scholars and knowledgeable people.
It indicates that one should remain humble when seeking knowledge, and the seeker of knowledge should serve his teacher if he is younger than him.
It highlights an important basic principle of Islam, which is that one should not object on the basis of reason to what one may not understand of the teachings and rulings of Islam, and that nothing may be regarded as good or bad except on the basis of Islamic teachings and religious texts.
It indicates that a person should apologize if he goes against the rules to which he committed himself.
It also indicates that one should judge matters on the basis of what they appear to be, unless one learns otherwise.
It indicates that lying is saying something other than what in fact is the case, either deliberately or by mistake.
It indicates that when there are two evils, it is permissible to ward off the greater evil by committing the lesser evil..

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It was narrated that Abu Musa said: A man came to the Prophet (blessings and peace of Allah be upon him) and said: O Messenger of Allah, what is fighting in Allah’s cause? For one of us may fight out of anger, or he may fight on the basis of tribal feelings. He lifted his head to him, and he only lifted his head to him because the man was standing, and said: “Whoever fights so that the word of Allah may be supreme is fighting in the cause of Allah.”.

Commentary : Having a good intention is a condition of deeds being acceptable to Allah (may He be exalted). Any deed in which this condition is not met will be as worthless as scattered dust, and will not bring any benefit to the doer, whether it is fighting in Allah’s cause or any other deed.
In this hadith, Abu Musa al-Ash‘ari (may Allah be pleased with him) narrates that a man asked the Prophet (blessings and peace of Allah be upon him) about the true definition of fighting in Allah’s cause, and told him that a man may fight out of anger, meaning that he is seeking revenge and retaliating against an enemy, or he may fight out of tribal feeling, which is based on pride, in defence of his own people. The Prophet (blessings and peace of Allah be upon him) responded by stating that the one who fights so that the word of Allah may be supreme, and his aim and intention in fighting is that the word of Tawhid should be the word that prevails in this land, the word that has power and authority that cannot be pushed back, and its dominion has no limits, is truly striving in Allah’s cause. This is the true mujahid who, if he is killed, will attain martyrdom, and if he returns, he will return with reward and booty.
In this hadith, we see that having a sound intention is a condition of deeds being acceptable to Allah (may He be glorified and exalted).
This hadith highlights what the Prophet (blessings and peace of Allah be upon him) was given of eloquence and concise speech.
It also mentions that the virtue that is ascribed to the mujahidin is only for those who fight so that the word of Allah (may He be exalted) may be supreme..

125

It was narrated that ‘Abdullah said: Whilst I was walking with the Prophet (blessings and peace of Allah be upon him) in a remote part of Madinah, and he was leaning on a stick made of palm leaves that he had with him, he passed by a group of Jews. They said to one another: Ask him about the soul. One of them said: Do not ask him, lest he say something about it that you dislike. Another of them said: No, let us ask him. One of them stood up and said: O Abul Qasim, what is the soul? He remained silent, so I thought: Revelation is coming to him. So I stood up. When the revelation had finished, he said: {And they ask you, [O Muhammad], about the soul. Say, “The soul is of the affair of my Lord. And mankind have not been given of knowledge except a little”} [al-Isra’ 17:85]. Al-A‘mash [one of the narrators] said: This is how it is in our recitation..

Commentary : In this hadith, ‘Abdullah ibn Mas‘ud (may Allah be pleased with him) narrates that he was walking with the Prophet (blessings and peace of Allah be upon him) in a remote part of Madinah, which was a sparsely populated area, and the Prophet (blessings and peace of Allah be upon him) was leaning on a stick made of palm leaves. He passed by a group of Jews, some of whom wanted to ask the Prophet (blessings and peace of Allah be upon him) about the soul, thinking that by doing so, they would be asking him something that he could not answer, and thus they would stir up doubts about him. Some of them supported the idea, but others thought that they should not ask him this question, for fear that he might say something about it that they would dislike. Then they decided to go ahead and ask him. The kunyah of the Prophet (blessings and peace of Allah be upon him) was Abul Qasim so they called out to him by this kunyah and asked him about the soul. The Prophet (blessings and peace of Allah be upon him) remained silent, and the revelation came down to him, and he recited the verse: {And they ask you, [O Muhammad], about the soul. Say, “The soul is of the affair of my Lord. And mankind have not been given of knowledge except a little”} [al-Isra’ 17:85]. In other words, knowledge of the soul is a divine matter that Allah (may He be glorified and exalted) has kept to Himself, to the exclusion of all others, and the knowledge that you have is only a small part of knowledge, because no matter how great human knowledge may grow, it is still limited, and human reason is also limited; the secrets of this universe are too great to be comprehended by finite human reason.
In this hadith, we see that the soul is a matter of the unseen, and one of the secrets of divine knowledge.
It also indicates how very small human knowledge is, and that human reason cannot comprehend everything..

1204

Nubayh ibn Wahb reported: We went out with Abān ibn ‘Uthmān. When we were at Malal, the eyes of ‘Umar ibn ‘Ubaydullāh became sore and, when we reached Ar-Rawhā’, the pain grew intense. He sent (someone) to Abān ibn ‘Uthmān to ask him (what to do). He sent him (a message) to apply aloes to them, for ‘Uthmān (may Allah be pleased with him) reported from the Messenger of Allah (may Allah's peace and blessings be upon him) that if the eyes of a man in a state of Ihrām become sore, he should bind them with aloes..

Commentary : Hajj is one of the pillars of Islam, and it is an act of worship for those who can find a way to it. A Muhrim is forbidden from things that have been lawful for him before Ihrām, like applying kohl to his eyes. Hajj involves hardship that entails facilitation. An aspect of facilitation is to allow him to use permissible things for medical treatment.
In this Hadīth, the Tābi‘i Nubayh ibn Wahb informs that they went out in a state of Ihrām for Hajj with Abān ibn ‘Uthmān (may Allah be pleased with him), who was a leader of pilgrims. As they reached an area called Malal, which is located to the direct west of the basin of Wādi al-‘Aqīq, west of Madīnah; it is nearly 50km away from it, the eyes of ‘Umar ibn ‘Ubaydullāh started becoming sore. Then, when they reached the area of Ar-Rawhā’, the pain grew intense in a way that required treatment. Ar-Rawhā’: A place between the Two Sacred Mosques, located 80km away from Madīnah. So, he sent someone to Abān ibn ‘Uthmān to ask him about the ruling on medical treatment for the eyes of a Muhrim. Abān ibn ‘Uthmān sent the response to him saying that his father ‘Uthmān ibn ‘Affān (may Allah be pleased with him) reported from the Prophet (may Allah's peace and blessings be upon him) that if the eyes of a Muhrim become sore, he should bind them and put drops of aloes into the eyes. Aloes: A dry extract of a bitter tree. The intended meaning is that he should mix aloes with water and place drops from it into his eyes, or apply it to his eyes like kohl, or put it on his eyes. Aloe is not perfume, so it is not forbidden for a Muhrim.
The Hadīth indicates that a Muhrim can bind the eyes and other areas with aloes..

1209

‘Ā’ishah (may Allah be pleased with her) reported: Asmā’ bint ‘Umays gave birth to Muhammad ibn Abi Bakr at the tree. Then, the Messenger of Allah (may Allah's peace and blessings be upon him) commanded Abu Bakr to ask her to take a bath and assume Ihrām..

Commentary : Hajj is the fifth among the pillars of Islam. It is an act of worship for those who can find a way to it. Hajj involves hardship that entails facilitation. An example is that if a Muhrim woman gives birth during her state of Ihrām and before embarking upon the rituals of Hajj, she may take a bath, purify herself, and assume Ihrām for Hajj. She, however, may not perform Tawāf except after her complete purification. This represents facilitation for her, so that she will not miss Hajj on its specific days. The Mother of the Believers ‘Ā’ishah (may Allah be pleased with her) relates that Asmā’ bint ‘Umays gave birth. This is called Nefās in Arabic, for the coming out of a Nafs (a soul), which is the baby or blood. Asmā’ bint ‘Umays was the wife of Abu Bakr as-Siddīq (may Allah be pleased with both of them). When she gave birth to her son Muhammad ibn Abi Bakr (may Allah be pleased with both of them) on the way to the Farewell Hajj, in the tenth Hijri year, the Messenger of Allah (may Allah's peace and blessings be upon him) commanded her husband Abu Bakr to order her to take a bath to remove her postpartum blood and assume Ihrām for Hajj. This bath is meant for cleanliness, not purification, for a newly-delivered woman is like a menstruating woman: she does not become pure unless the blood stops flowing.
A woman in a menstrual or postpartum period can validly perform all the rituals of Hajj except for Tawāf, as indicated by a Hadīth narrated by An-Nasā’i and Ibn Mājah, in which Abu Bakr (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "and she should do what people do," of Dhikr and Talbiyah, and stand at Mina, ‘Arafāt, and Muzdalifah, "except that she should not perform Tawāf around the House," i.e., she should not perform Tawāf Ar-Rukn around the honorable Ka‘bah unless she becomes pure of the postpartum bleeding, after which she can do Tawāf.
His statement "at the tree" refers to the tree underneath which the Prophet (may Allah's peace and blessings be upon him) used to stop when he left Madīnah for Makkah to perform ‘Umrah or Hajj. He would alight in the shade of this tree, pray, and then assume Ihrām for ‘Umrah or Hajj. In the version by Jābir ibn ‘Abdullāh, narrated by Muslim, she gave birth in Dhu al-Hulayfah, and in the version by An-Nasā’i: "in Al-Baydā’". These three locations are close to each other. The tree is located in Dhu al-Hulayfah, and Al-Baydā’ lies on the outskirts of Dhu al-Hulayfah.
The Hadīth points to the validity of Ihrām by a woman in her postpartum period or menstruation as she takes a bath for assuming Ihrām.
It shows Islam's facilitation and care for women who newly delivered in order for them not to miss Hajj and become obliged to return in a subsequent year.
It also indicates that Talbiyah should be proclaimed upon assuming Ihrām for Hajj or ‘Umrah, and that women are like men in this regard..

1211

‘Ā’ishah (may Allah be pleased with her) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) performed the Ifrād Hajj..

1213

Jābir (may Allah be pleased with him) reported: We came with the Messenger of Allah (may Allah's peace and blessings be upon him) intending to perform the Ifrād Hajj, and ‘Ā’ishah (may Allah be pleased with her) came to perform ‘Umrah. Then, when we were in Sarif, her menses started. When we arrived, we performed Tawāf around the Ka‘bah and the rituals between Safa and Marwah. Then, the Messenger of Allah (may Allah's peace and blessings be upon him) commanded those of us who did not have a Hady (sacrificial animal) to end our Ihrām. We said: "End [our] Ihrām to what degree?" He said: 'Completely.' So, we had intercourse with our wives, put on perfume, and wore our garments, with only four nights separating us from ‘Arafah. Then, we assumed the Ihrām on the day of Tarwiyah. Then, the Messenger of Allah (may Allah's peace and blessings be upon him) entered the place of ‘Ā’ishah (may Allah be pleased with her) and found her weeping. He said: "What is the matter with you?" She said: "I have got my menses, and the people ended their Ihrām, but I did not end it, nor did I perform Tawāf around the House, and the people are going for Hajj now." He said: "This is something that Allah decreed for the daughters of Adam. Take a bath and then assume Ihrām for Hajj." She did so and performed all the rituals. Then, when she became pure, she performed Tawāf around the Ka‘bah and the rituals between Safa and Marwah. Then, he said: "You have ended Ihrām from your Hajj and ‘Umrah at the same time." She said: "O Messenger of Allah, I feel upset because I did not make Tawāf around the House until I performed Hajj." He said: "Take her, O ‘Abdur-Rahmān, and make her perform ‘Umrah from At-Tan‘īm." That was on the night of Al-Hasbah..

Commentary : Hajj is one of the pillars of Islam which Allah Almighty ordained upon His servants. It must be performed by those who are physically and financially capable. The Prophet (may Allah's peace and blessings be upon him) performed Hajj once, in the tenth Hijri year, and it was called the Farewell Hajj. So, the Companions (may Allah be pleased with them) conveyed the details of this Hajj from him, in order for us to learn the manner of Hajj enjoined by Allah, Exalted be He.
In this Hadīth, Jābir ibn ‘Abdullāh (may Allah be pleased with him) relates that they - i.e., most of them - came with the Prophet (may Allah's peace and blessings be upon him) ready for the Hajj of Ifrād. Ihlāl: raising one's voice with Talbiyah. It here means intending to assume Ihrām. Ifrād means that the pilgrim assumes Ihrām for Hajj only. ‘Ā’ishah, Mother of the Believers (may Allah be pleased with her), was among those who assumed Ihrām for ‘Umrah. When they were in 'Sarif', the name of a place ten miles (nearly 16km) away from Makkah, ‘Ā’ishah (may Allah be pleased with her) got her menses. When they arrived in Makkah, they performed Tawāf around the Ka‘bah, and then performed Sa‘i between Safa and Marwah, which are the rituals of ‘Umrah. Then, the Messenger of Allah (may Allah's peace and blessings be upon him) enjoined his Companions (may Allah be pleased with them) who did not bring a Hady - anything offered to the Ka‘bah from livestock, camels, cows, and sheep as an act of worship to Allah - to end their Ihrām. They asked: To what extent should we end our Ihrām? They were hesitant regarding that because they came for Hajj, and a performer of Hajj should not end his Ihrām until he has completed all the rituals. The Prophet (may Allah's peace and blessings be upon him) answered them: 'Completely' i.e., all things forbidden due to Ihrām are now permissible. This state is called Tamattu‘ in Hajj. The Prophet (may Allah's peace and blessings be upon him) and some of his Companions were among those who brought the Hady with them. So, they did not end their Ihrām. Those who did not bring the Hady obeyed the Prophet's command by taking off their clothing of Ihrām and then they cut their hair - they did not shave it so that they could do so after Hajj - and engaged in sexual intercourse with their women, applied perfume, and wore the clothes forbidden under Ihrām. At that point, only four nights separated them from standing at ‘Arafah, on the ninth day of Dhul-Hijjah. Then, those who performed ‘Umrah in Tamattu‘ Hajj assumed Ihrām for Hajj on the day of Tarwiyah, the 8th of Dhul-Hijjah. It was called as such because the water was little in Mina; so, they would quench their thirst with water and would carry it for later use.
Then, the Prophet (may Allah's peace and blessings be upon him) entered the place of ‘Ā’ishah (may Allah be pleased with her) and found her weeping. He asked her why she wept, and she told him about her menses and that it prevented her from performing ‘Umrah, as she did not perform Tawāf around the Ka‘bah, and that she was still in her menstruation while the people were preparing for the rituals of Hajj. So, she was weeping over missing all of that. Comforting her, the Messenger of Allah (may Allah's peace and blessings be upon him) said: "This" i.e., the menses, is something that Allah Almighty decreed for the daughters of Adam. So, take a bath for cleansing and then assume Ihrām for Hajj, i.e., be in the Ihrām you have assumed. A woman in menstruation or postpartum period may perform all the rituals of Hajj except for Tawāf, as per the Prophet's statement: "So, do all what the pilgrims do, but do not perform Tawāf." Narrated by Al-Bukhāri and Muslim.
‘Ā’ishah (may Allah be pleased with her) did what the Prophet (may Allah's peace and blessings be upon him) enjoined her to do. She performed all the rituals, standing at ‘Arafah and going to Muzdalifah and Mina. Then, when she became pure from her menses, she performed Tawāf around the Ka‘bah, and performed Sa‘i between Safa and Marwah. The Prophet (may Allah's peace and blessings be upon him) informed her that she ended Ihrām from both her Hajj and ‘Umrah, and this is because the rituals of ‘Umrah were incorporated into Hajj, as she became a performer of Qirān Hajj. Therefore, she ended Ihrām from both at the same time. Thereupon, ‘Ā’ishah said to the Prophet (may Allah's peace and blessings be upon him): "I feel upset because I did not make Tawāf around the House until I performed Hajj," i.e., when she assumed Ihrām for ‘Umrah in the beginning. She used the word Hajj and meant ‘Umrah. The intended meaning is that she did not perform the ‘Umrah of Tamattu‘ like others. So, the Prophet (may Allah's peace and blessings be upon him) asked her brother ‘Abdur-Rahmān ibn Abi Bakr (may Allah be pleased with him) to take her to At-Tan‘īm so that she could assume Ihrām for ‘Umrah from there - comforting her heart. At-Tan‘īm is a place situated from 5 to 6 kilometers away from Makkah, and it is the closest area of Al-Hill (outside of the sacred precinct) to the House. It was called as such because Mount Nu‘aym lies to its right side and Mount Nā‘im lies to its left, and the valley is called Na‘mān. All that happened during the night of Al-Hasbah, i.e., the night of stay in Al-Muhassab after departing from Mina. Al-Muhassab is a place outside Makkah, and it is a broad channel area that contains tiny pebbles. It lies between Mina and Makkah and is closer to Mina. It is said: It is the place of throwing the pebbles in Mina. The Prophet (may Allah's peace and blessings be upon him) alighted there after the days of throwing the pebbles, where his freed slave Abu Rāfi‘ had set up the tent for him. The stopping and staying in this place happened before the farewell Tawāf. It is narrated in the Sahīh Al-Bukhāri Collection "that the Prophet (may Allah's peace and blessings be upon him) performed the Zhuhr, ‘Asr, Maghrib, and ‘Ishā’ prayers and then had a sleep in Al-Muhassab, after which he rode toward the House and performed Tawāf around it."
The Hadīth indicates that if a performer of ‘Umrah is a resident of Makkah or coming from outside Makkah and lies within the Miqāt, his Miqāt is from Al-Hill, and if he lies outside the Miqāt, then his Miqāt is the Miqāt of his Hajj.
It also mentions that Hajj may be dissolved and turned into ‘Umrah.
The Hadīth demonstrates that one Tawāf and one Sa‘i are sufficient for both the Hajj and ‘Umrah of a performer of Qirān Hajj..

1214

Jābir ibn ‘Abdullāh (may Allah be pleased with him) reported: When we ended Ihrām, the Prophet (may Allah's peace and blessings be upon him) commanded us to assume Ihrām as we headed to Mina. He said: We pronounced Talbiyah in Al-Abtah..

Commentary : The Prophet's Hajj abounded with rulings. The Prophet (may Allah's peace and blessings be upon him) demonstrated the rulings related to Hajj and ‘Umrah and what should be done by a performer of Qirān, Tamattu‘, or Ifrād Hajj, as well as other rituals and rites that he ordered his Ummah to learn from him.
In this Hadīth, Jābir ibn ‘Abdullāh (may Allah be pleased with him) reports that during the Farewell Hajj, the Messenger of Allah (may Allah's peace and blessings be upon him) ordered them, after they ended their Ihrām following the performance of ‘Umrah, to assume Ihrām for Hajj. Earlier, the Prophet (may Allah's peace and blessings be upon him) had ordered some of his Companions (may Allah be pleased with them) to end their Hajj and turn it into ‘Umrah, addressing this command to those who had not brought the sacrificial animals with them. This was known as Tamattu‘ Hajj. Then, the Prophet (may Allah's peace and blessings be upon him) ordered them to assume Ihrām for Hajj as they headed to Mina on the 8th day of Dhul-Hijjah, the day of Tarwiyah. He said: "We pronounced the Talbiyah," which is to raise one's voice in saying the Talbiyah and to have the intention of Ihrām for Hajj "in Al-Abtah", which is the Bat'hā’ of Makkah, a place full of pebbles and sand. It is also known as Al-Bat'hā’. This is a place located between Mina and Makkah, and it is closer to Mina. It is said: It is the place for throwing the Jamarāt in Mina. It used to be called Khayf Bani Kinānah, and it lies outside Makkah, in the direction of Madīnah. They assumed Ihrām in Al-Abtah because they had alighted there. Indeed, if anyone wants to assume Ihrām for Hajj while he is in Makkah, he should assume it from the place where he stays or alights.
The Hadīth mentions Tamattu‘ Hajj, as ‘Umrah is performed first.
It indicates that Ihrām for Hajj should be assumed on the day of Tarwiyah, which is the 8th of Dhul-Hijjah..

1215

Jābir ibn ‘Abdullāh (may Allah be pleased with him) reported: Neither the Prophet (may Allah's peace and blessings be upon him) nor his Companions performed Tawāf between Safa and Marwah except for one Tawāf. [Another version adds]: his first Tawāf.

Commentary : Hajj is one of the pillars of Islam, and it is an act of worship for those who can find a way to do it. Ihrām for it can either be assumed as Ifrād, Qirān, or Tamattu‘, which is performing ‘Umrah before Hajj. This Hadīth clarifies one of the aspects of the Prophet's performance of Hajj in the Farewell Hajj. He performed Qirān Hajj, combining Hajj and ‘Umrah, because he had the sacrificial animals with him. Therefore, Jābir ibn ‘Abdullāh (may Allah be pleased with him) said: "Neither the Prophet (may Allah's peace and blessings be upon him) nor his Companions performed Tawāf between Safa and Marwah except for one Tawāf." Another version adds: "his first Tawāf," i.e., the Prophet (may Allah's peace and blessings be upon him) and those with him who performed Qirān Hajj did not engage in Sa‘i between Safa and Marwah except for one Sa‘i, which is the Sa‘i performed along with Tawāf al-Qudūm (Arrival). Indeed, one Tawāf and one Sa‘i are sufficient for the performer of Qirān Hajj, in which the rituals of ‘Umrah are included in the rituals of Hajj.
As for those who perform Tamattu‘ Hajj, doing ‘Umrah before Hajj, they are required to perform two Sa‘is: one Sa‘i for their ‘Umrah and one Sa‘i for their Hajj on the Day of Nahr (Slaughter). This is clarified by a Hadīth narrated by Al-Bukhāri and Muslim, and the wording here is of Al-Bukhāri, in which ‘Ā’ishah (may Allah be pleased with her) reported: "Those who raised their voices in Talbiyah for ‘Umrah performed Tawāf around the House and between Safa and Marwah. Then, they ended Ihrām, and then they performed another Tawāf after returning from Mina," i.e., those who performed Tamattu‘ Hajj. "As for those who combined Hajj and ‘Umrah," i.e., who performed Qirān Hajj, "they performed one Tawāf.".

1217

Abu Nadrah reported: Ibn ‘Abbās used to enjoin Mut‘ah, whereas Ibn az-Zubayr used to prohibit it. He said: I mentioned that to Jābir ibn ‘Abdullāh, who said: "This Hadīth happened in my presence. We performed Tamattu‘ with the Messenger of Allah (may Allah's peace and blessings be upon him). When ‘Umar rose up, he said: 'Indeed, Allah made permissible for His Messenger what He willed through what He willed, and indeed the Qur’an was already revealed. So, {Complete Hajj and ‘Umrah for Allah} [Surat al-Baqarah: 196] as Allah commanded you and cut off the marriage to these women. No man who married a woman for an appointed duration will be brought to me except that I will stone him.'" [And in a version]: Separate your Hajj from your ‘Umrah, for this makes your Hajj more complete and your ‘Umrah more complete..

Commentary : Mut‘ah in the Shariah is a term that jointly refers to the performance of ‘Umrah in Mut‘ah until the coming of Hajj and to the Mut‘ah marriage. The right meaning is to be understood from the context where it occurs. There was a difference of opinion among the Prophet's Companions over the Mut‘ah marriage, with some deeming it permissible and others forbidding it, according to what each side understood from the Prophet's Sunnah. Likewise, there was a difference of opinion over Tamattu‘ of ‘Umrah until the advent of Hajj.
In this Hadīth, the Tābi‘i Abu Nadrah Al-Mundhir ibn Mālik al-Basri relates that ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) used to enjoin Mut‘ah, whereas ‘Abdullāh ibn az-Zubayr (may Allah be pleased with him) used to prohibit it. The difference arose over the interpretation of the meaning of Mut‘ah here: whether it is the Mut‘ah of Hajj or the Mut‘ah marriage. In a version by Muslim: "Ibn ‘Abbās and Ibn az-Zubayr differed over the two kinds of Mut‘ah." The Mut‘ah marriage is to marry a woman for a specified period, using the word Tamattu‘, in return for a sum of money. This kind of marriage was permissible at the beginning. Then, the Prophet (may Allah's peace and blessings be upon him) forbade it since the day of the Battle of Khaybar until the Day of Judgment. Tamattu‘ in Hajj is when the pilgrim assumes Ihrām for ‘Umrah during the months of Hajj and then ends his Ihrām, after which he assumes Ihrām for Hajj in the same year. So, if he comes to Makkah during the months of Hajj and performs ‘Umrah and completes it, he may end his Ihrām and enjoy all that is lawful until the rituals of Hajj begin.
So, Abu Nadrah mentioned that difference of opinion to Jābir ibn ‘Abdullāh (may Allah be pleased with him), who said: "This Hadīth happened in my presence" i.e., I was present while it happened. He (may Allah be pleased with him) pointed out that they observed Tamattu‘ during the lifetime of the Messenger of Allah (may Allah's peace and blessings be upon him). Jābir's response comprises the Mut‘ah of Hajj and the Mut‘ah marriage. "When ‘Umar rose up," i.e., assuming the caliphate, he said: "Indeed, Allah made permissible for His Messenger what He willed" of rulings "through what He willed" of the revelation which He willed to send down - the Qur’an's verses and the Prophet's Hadīths. He thus indicated that such Mut‘ah marriages were exclusively permissible for them. "and indeed the Qur’an was already revealed," i.e., it was sent down and placed in order, its injunctions were completed and established, and its rulings settled; so, it is not subject to abrogation or alteration after the Messenger of Allah (may Allah's peace and blessings be upon him) passed away; and it contains the command to complete Hajj and ‘Umrah. Allah Almighty says: {And Complete Hajj and ‘Umrah for Allah.} [Surat al-Baqarah: 196] By this, he meant that the Mut‘ah of Hajj was abolished when Allah commanded that Hajj and ‘Umrah be completed; and likewise, the Mut‘ah marriage was abolished when Allah mentioned the conditions of marriage in His Book and clarified its rulings; so, nothing can be added thereto, omitted therefrom, or changed. "So, complete Hajj and ‘Umrah for Allah, as Allah commanded you." ‘Umar (may Allah be pleased with him) held that the completion of Hajj and ‘Umrah can be achieved by performing each of them separately. So, ‘Umar's statement apparently indicates that it is invalid to dissolve Hajj and turn it into ‘Umrah. He did not mean by this to contradict the Qur’an and the Sunnah. Muslim narrated: "that Abu Mūsa asked ‘Umar about that, and ‘Umar said: Indeed, I am aware that the Prophet (may Allah's peace and blessings be upon him) and his Companions engaged in it, but I disliked that the married persons should have intercourse with them under the shade of trees and then set out for Hajj with water trickling down of their heads." The meaning: I disliked Tamattu‘, for it entails exit from Ihrām and engaging in sexual intercourse with women until the departure for Hajj. It is authentically narrated in the Two Sahīh Collections that Surāqah ibn Mālik asked the Prophet (may Allah's peace and blessings be upon him) when he ordered his Companions to dissolve Hajj and turn it into ‘Umrah and observe Tamattu‘ until Hajj, saying: Does this apply to this year of ours or forever? Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: But forever.
‘Umar (may Allah be pleased with him) said on the Mut‘ah marriage: "and cut off," i.e., halt and finish this matter, namely marrying these women, i.e., the Mut‘ah. "No man who married a woman for an appointed duration will be brought to me except that I will stone him." So, he considered the Mut‘ah marriage to be like adultery. The Prophet (may Allah's peace and blessings be upon him) permitted the Mut‘ah marriage in the beginning and then forbade it later during the Battle of Khaybar and until the Day of Judgment, and he declared it unlawful during the Farewell Hajj, as narrated by Al-Bukhāri, Muslim, and others.
The Hadīth warns against doing anything prohibited by the Prophet (may Allah's peace and blessings be upon him).
It forbids the Mut‘ah marriage..

1218

Muhammad ibn ‘Ali ibn al-Husayn reported: We entered the place of Jābir ibn ‘Abdullāh, he asked about the people, and when my turn came, I said: "I am Muhammad ibn ‘Ali ibn Husayn." He patted my head with his hand and undid my upper button and then undid my lower button. He then placed his hand between my nipples, and I was a young boy then. He then said: "Welcome, son of my brother, ask what you wish." I asked him, and he was blind. The time of prayer came, and he stood wrapped in a mantle. Whenever he placed it on his shoulder, its ends fell due to its shortness, and his gown was placed on a rack by his side. He led us in prayer. I said: "Tell me about the Hajj of the Messenger of Allah (may Allah’s peace and blessings be upon him)." He signaled with his hand and folded his fingers, indicating nine. He said: "The Messenger of Allah (may Allah’s peace and blessings be upon him) remained nine years during which he did not perform Hajj. Then, there was a public announcement in the tenth year to the effect that the Messenger of Allah (may Allah’s peace and blessings be upon him) was about to perform Hajj. A large number of people came to Madīnah, everyone desiring to follow the example of the Messenger of Allah (may Allah’s peace and blessings be upon him) and act like him. We went out with him until we reached Dhu al-Hulayfah. Asmā’ bint ‘Umays gave birth to Muhammad ibn Abu Bakr. She sent a message to the Messenger of Allah (may Allah’s peace and blessings be upon him) asking him: 'What should I do?' He said: 'Take a bath, bandage your private parts with a cloth, and assume Ihrām.' The Messenger of Allah (may Allah’s peace and blessings be upon him) prayed in the mosque and then mounted Al-Qaswā’, and his she-camel stood erect with him on its back, on Al-Baydā’ (the wilderness). I looked as far as I could see and saw (many) people on mounts, on foot in front of him, a similar number on his right side, a similar number on his left side, and a similar number behind him. The Messenger of Allah (may Allah’s peace and blessings be upon him) was among us, the Qur’an was being revealed to him, and he knew its interpretation. Whatever he did according to it, we did it. He then raised his voice as he declared Allah’s oneness: 'Labbayka allahumma labbayk, labbayka la sharīka laka labbayk, inna al-hamda wa an-ni‘mata laka wa al-mulk, la sharīka lak (I am at Your service, O Allah, You have no partner; the praise, the favor, and the dominion belong to You. You have no partner). The people raised their voices too saying this as they wanted to say. The Messenger of Allah (may Allah’s peace and blessings be upon him) did not make any comment and he (may Allah’s peace and blessings be upon him) continued his Talbiyah. Jābir (may Allah be pleased with him) said: We did not intend to perform anything but Hajj. We did not know ‘Umrah. When we came with him to the House, he touched the Corner, doing Ramal (brisk walk) for three rounds and walking for four. Then, he went forward to the Maqām Ibrahim (Station of Abraham) (peace be upon him). He recited: {And take the station of Abraham as a place of prayer} [Surat al-Baqarah: 125]. He kept the Station between him and the House. My father used to say: 'I do not know that he narrated it from anyone except the Prophet (may Allah’s peace and blessings be upon him).' He used to recite in the two Rak‘ahs the Surahs of: {Say: 'He is Allah, the One'} and: {Say: 'O disbelievers.'} He then returned to the Corner and touched it, after which he went out by the gate to Safa. When he reached near Safa, he recited: '{Indeed, Safa and Marwah [mounts] are among the symbols of Allah} [Surat al Baqarah: 158]. I begin with what Allah began with.' He then began with Safa and ascended it until he saw the House and faced the Qiblah. So, he declared the oneness of Allah, proclaimed his greatness, and said: La ilaha illa Allahu wahdahu la sharīka lah, lahu al-mulku wa lahu al-hamd, wa huwa ‘ala kulle shay’in qadīr, la ilaha illahu wahdahu, anjaza wa‘dah, wa nasara abdah, wa hazama al-ahzābaha wahdah (There is no god but Allah, alone, with no partner. The dominion and the praise belong to Him, and He is Able to do all things. There is no god but Allah, alone. He fulfilled His promise, supported His servant, and routed the confederates, alone.) He then supplicated during that, saying such words three times. Then, he descended to Marwah, and when his feet reached the bottom of the valley, he walked quickly, and when we ascended, he walked, until he reached Marwah. He did at Marwah what he did at Safa, and when it was the end of his Tawāf at Marwah, he said: 'If I had known before what I came to know afterward regarding this matter of mine, I would not have brought sacrificial animals and would have made it an ‘Umrah; so, if any of you has no sacrificial animals, he may end his Ihrām and make it an ‘Umrah.' Thereupon, Surāqah ibn Mālik ibn Ju‘shum got up and said: 'O Messenger of Allah, does this apply to the present year or forever?' The Messenger of Allah (may Allah’s peace and blessings be upon him) intertwined his fingers and said: '‘Umrah has been incorporated in Hajj - twice - No, but forever and ever.' ‘Ali came from Yemen with the sacrificial animals of the Prophet (may Allah’s peace and blessings be upon him) and found Fātimah (may Allah be pleased with her) among one of those who had taken off their Ihrām, and she put on colored clothes and used cohl into her eyes. He expressed disapproval of that, so she said: 'My father commanded me to do this.' He said: ‘Ali said in Iraq: 'I went to the Messenger of Allah (may Allah’s peace and blessings be upon him) to complain against Fātimah for what she had done and to ask for the opinion of the Messenger of Allah (may Allah's peace and blessings be upon him) regarding what she had mentioned to me. He said: 'She spoke the truth; she spoke the truth. What did you say when you put on Ihrām for Hajj?' He said: 'O Allah, I put on Ihrām for the same purpose for which Your Messenger has put it on.' He said: 'I have sacrificial animals with me; so, do not take off Ihrām.' He said: The total of those sacrificial animals brought by ‘Ali from Yemen and of those brought by the Prophet (may Allah's peace and blessings be upon him) was one hundred. He said: Then, all the people except the Prophet (may Allah's peace and blessings be upon him) and those who had the sacrificial animals with them took off their Ihrāms and shortened their hair. When the Day of Tarwiyah came, they went towards Mina having put on their Ihrāms for Hajj, and the Messenger of Allah (may Allah’s peace and blessings be upon him) rode and prayed the Zhuhr, ‘Asr, Maghrib, ‘Ishā’, and Fajr prayers at Mina. After that, he waited a little until the sun rose and gave orders for a tent of hair to be set up at Namirah. The Messenger of Allah (may Allah’s peace and blessings be upon him) proceeded, and the Quraysh had no doubt that he would halt at Al-Mash‘ar Al-Harām, as the Quraysh used to do in Jāhiliyyah; but he kept on until he reached ‘Arafah and found that the tent had been set up at Namirah. There, he dismounted, and when the sun had passed the meridian, he ordered for Al-Qaswā' to be brought, and when it was saddled for him, he went down to the bottom of the valley and addressed the people, saying: 'Indeed, your blood and your property are as inviolable to you as this day of yours in this month of yours in this town of yours. Lo! Everything pertaining to Jāhiliyyah has been put under my feet and claims for blood vengeance belonging to Jāhiliyyah have been abolished. The first of those murdered among us whose blood vengeance I remit is the son of Rabī‘ah ibn al-Hārith. He was suckled among Banu Sa‘d and then killed by Hudhayl. The usury of Jāhiliyyah is abolished, and the first of usury which I abolish is our usury, the usury of ‘Abbās ibn ‘Abd al-Muttalib, for it is all abolished. Fear Allah regarding women, for you have got them under Allah’s security and have the right to intercourse with them by Allah’s word. It is your right upon them that they should not allow anyone whom you dislike to step on your mattresses; so, if they do that, beat them, but not severely. You are responsible for providing them with food and clothing in a fitting manner. I have left among you something, if you hold on to it, you will never again go astray: the Book of Allah. You will be asked about me, so what will you say?' They said: 'We testify that you have conveyed, fulfilled, and given advice.' Then, he raised his forefinger towards the sky, and pointing it at the people, he said: 'O Allah, bear witness; O Allah, bear witness,' three times. Then, Bilāl called the Adhān and then the Iqāmah, and he performed the Zhuhr prayer. Then, he called the Iqāmah, and he offered the ‘Asr prayer, offering no prayer between the two. Then, the Messenger of Allah (may Allah's peace and blessings be upon him) rode and came to the place of standing, making Al-Qaswā’ turn its back to the rocks and having the path taken by those who went on foot in front of him, and he faced the Qiblah. He remained standing until sunset, and the yellow light had somewhat gone, until the disc of the sun had disappeared. The Messenger of Allah (may Allah's peace and blessings be upon him) took Usāmah up behind him and severely picked the rein of Al-Qaswā’, so much so that its head was touching the front part of the saddle. Pointing with his right hand, he said: 'O people, calmness, calmness.' Whenever he ascended a mound, he let its rein a little loose so that it could ascend, until he came to Muzdalifah, where he performed the Maghrib and ‘Ishā’ prayers with one Adhān and two Iqāmahs. He did not offer supererogatory prayers between them. Then, he lay down until dawn and performed the Fajr prayer when the morning light was clear, with one Adhān and one Iqāmah. Then, he mounted Al-Qaswā’ and came to Al-Mash‘ar Al-Harām. He faced the Qiblah, supplicated to Him, and proclaimed His greatness, glorified Him, and declared His oneness, and he kept standing until the daylight was noticeably clear. Then, he departed before the sun rose and made Al-Fadl ibn ‘Abbās ride behind him, and he was a man with beautiful hair, white, and handsome. When the Messenger of Allah (may Allah’s peace and blessings be upon him) departed, women in howdahs began to quickly pass him by. Al-Fadl began to look at them. So, the Messenger of Allah (may Allah’s peace and blessings be upon him) placed his hand on the face of Al-Fadl, but Al-Fadl turned his face towards the other side, looking. The Messenger of Allah (may Allah’s peace and blessings be upon him) also turned his hand to the other side, and Al-Fadl also turned his face to the other side, looking at them until he reached the Valley of Muhassir. He urged the camel a little and following a middle road that leads to Al-Jamrah Al-Kubra, he came to the Jamrah that is beside the tree and threw seven small pebbles at it, saying Takbīr with each pebble of them - pebbles like date stones. He threw them from the bottom of the valley. Then, he went to the place of the sacrifice and sacrificed sixty-three camels with his own hand. He then let ‘Ali sacrifice the remainder, and he shared his sacrificial animals with him. After that, he ordered that a piece of flesh from each camel be put in a pot, and when it was cooked, the two of them ate some of it and drank some of its broth. Then, the Messenger of Allah (may Allah’s peace and blessings be upon him) rode and headed to the House and performed the Zhuhr prayer in Makkah. He then went to Banu ‘Abd al-Muttalib, who were supplying water at Zamzam, and said: 'Draw water, Banu ‘Abd al-Muttalib! Were it not that people would take the right to draw water from you, I would draw it along with you.' So, they handed him a bucket and he drank from it.".

Commentary : Hajj is the fifth among the pillars of Islam. It is an act of worship for those who can find a way to it. All its actions are taken from the Sunnah of the Prophet (may Allah's peace and blessings be upon him). The Tābi‘īs would go to the Companions of the Messenger of Allah (may Allah's peace and blessings be upon him) to ask them and learn from them the Hadīths of the Messenger of Allah (may Allah's peace and blessings be upon him) and what he did and said regarding the acts of worship.
In this Hadīth, the Tābi‘i Muhammad ibn ‘Ali ibn al-Husayn, known as Al-Bāqir - one of the descendants of the Messenger of Allah (may Allah's peace and blessings be upon him) - relates that he and others entered the place of Jābir ibn ‘Abdullāh (may Allah be pleased with him), who asked about those who entered, one by one. Jābir ibn ‘Abdullāh (may Allah be pleased with him) was blind at the time, as he became blind in the latter part of his life. When he asked about Muhammad ibn ‘Ali ibn Husayn, and he said his name to him, he extended his hand to Muhammad's head and undid the upper button on his shirt and then undid the lower button, i.e., he loosened it from the buttonhole to reveal his chest and place his hand on it, out of complete compassion towards him, for he is one of the household of the Messenger of Allah (may Allah's peace and blessings be upon him). He welcomed him. Jābir did that with him to give him a friendly feeling in light of his young age, as Muhammad was a young boy at the time. He said to him: "Welcome, son of my brother." He meant the brotherhood of religion, not blood relationship. All that Jābir did was out of extreme respect for the Prophet's household, in recognition of their status, and to distinguish them from others and treat them in a manner that befits their rank.
Jābir (may Allah be pleased with him) told him to ask him whatever he wished, which he did. The time of prayer came. So, Jābir (may Allah be pleased with him) stood wrapped in a mantle. Whenever he placed it on his shoulder, its ends fell off his shoulder due to its shortness, and his Ridā’, the garment that covers the upper body, was placed on a rack by his side. A rack is a group of sticks or pieces of wood whose heads are joined together, whereas their pillars have space in between; clothes are hung over it. Jābir (may Allah be pleased with him) led them in prayer, offering that prayer whose time came. After the prayer, Muhammad ibn ‘Ali ibn al-Husayn asked him to tell him about the Hajj of the Messenger of Allah (may Allah's peace and blessings be upon him). The Prophet (may Allah's peace and blessings be upon him) performed Hajj once, and it is called the Farewell Hajj. Jābir (may Allah be pleased with him) pointed with his hand and folded nine of his fingers, as the Arabs would use their fingers in counting. It is as if he wanted to count from one to nine. Then, Jābir (may Allah be pleased with him) said that the Messenger of Allah (may Allah's peace and blessings be upon him) remained in Madīnah for nine years after the Hijrah without performing Hajj. Then, in the tenth year after Hijrah, he ordered for a public announcement to be made to inform the people that the Messenger of Allah (may Allah's peace and blessings be upon him) was going to perform Hajj that year. This is because he (may Allah's peace and blessings be upon him) was keen to gather a large number of his Companions (may Allah be pleased with them), for them to prepared for Hajj with him, learn the rituals and rulings, observe his words and actions, and so that he would give them advice. Thus, those who were present would inform those who were absent, and the call of Islam would spread. The public announcement was not limited to the people of Madīnah only, but it extended to all places and regions. As a result, a lot of people came to Madīnah, all desiring and seeking to follow the example of the Messenger of Allah (may Allah's peace and blessings be upon him) and act like him in Hajj, for he was the role model.
Jābir (may Allah be pleased with him) says that they went out with him as five nights were remaining of the month of Dhul-Qi‘dah, as related in the version by An-Nasā’i and in the Two Sahīh Collections, in a Hadīth in which ‘Ā’ishah (may Allah be pleased with her) reported that he left Madīnah by daytime after performing the Zhuhr prayer as four Rak‘ahs in Madīnah. He departed between the Zhuhr and ‘Asr, until he reached Dhu al-Hulayfah, the Miqāt of the people of Madīnah and non-residents who pass by it. It is a village located nearly 6 or 7 miles (10km) away from Madīnah. In modern times, it is known among the general public as Abiyār ‘Ali or Ābār ‘Ali and it lies 420km away from Makkah.
In this place, Asmā’ bint ‘Umays, the wife of Abu Bakr as-Siddīq, gave birth to her son Muhammad ibn Abu Bakr (may Allah be pleased with them). She sent a message to the Prophet (may Allah's peace and blessings be upon him) asking him about what she should do with her Ihrām after she entered into a postpartum period. In response, the Messenger of Allah (may Allah's peace and blessings be upon him) instructed her to take a bath for cleanliness, for the blood of postpartum bleeding does not cease except after the end of the postpartum period. Therefore, he ordered her, saying: "and bandage your private parts with a cloth." This is to put a piece of cloth over the area of bleeding - the private parts - to stop the flow of blood. He (may Allah's peace and blessings be upon him) ordered her to assume Ihrām with intention and Talbiyah. A woman in a menstrual or postpartum period can validly perform all the rituals of Hajj except for Tawāf, as indicated by a Hadīth narrated by An-Nasā’i and Ibn Mājah, in which Abu Bakr (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "and she should do what people do," of Dhikr and Talbiyah, and stand at Mina, ‘Arafāt, and Muzdalifah, "except that she may not perform Tawāf around the House," i.e., she may not perform Tawāf Ar-Rukn around the honorable Ka‘bah unless she becomes pure of the postpartum bleeding, after which she can do Tawāf.
Then, he (may Allah's peace and blessings be upon him) offered the Zhuhr prayer as two Rak‘ahs, before leaving the Miqāt and after assuming Ihrām. The day when the Prophet (may Allah's peace and blessings be upon him) reached Dhu al-Hulayfah, he offered the ‘Asr prayer as two Rak‘ahs. Then, he performed the Maghrib, ‘Ishā’, Fajr, and Zhuhr prayers there; thus, he offered five prayers in it and stayed for a day and a night. He probably stayed in that place so that people would successively come to him, and they would thus be acquainted with the manner of his Hajj from its start, as Hajj begins from the Miqāt where Ihrām is assumed.
Thereafter, he (may Allah's peace and blessings be upon him) mounted Al-Qaswā’, the name of his riding she-camel, and his she-camel stood erect with him on its back, in "Al-Baydā’''. Al-Baydā’ in Arabic language means the empty desert. But here it refers to a certain place between Makkah and Madīnah, and it is located above the two signposts of Dhu al-Hulayfah for those who ascend from the valley. At the beginning of Al-Baydā’ lies a well. Jābir (may Allah be pleased with him) says that he looked as far as he could see before him and found people around the Prophet (may Allah's peace and blessings be upon him), some of whom were riding and others on foot - they were in front of him, on his right side, on his left side, and behind him. The words of Jābir (may Allah be pleased with him) indicate the large number of people and their presence and show how much they were keen to pursue the Sunnah of the Messenger of Allah (may Allah's peace and blessings be upon him); they did what he (may Allah's peace and blessings be upon him) did, and they followed him and adhered to his course and way. Then, Jābir (may Allah be pleased with him) clarified that the people did that out of their belief that the Prophet (may Allah's peace and blessings be upon him) was the one to whom the Qur'an was revealed, and so he was the one who knew its interpretation and the explanation of its meanings and objectives, which included the rituals of Hajj and ‘Umrah.
Then, the Prophet (may Allah's peace and blessings be upon him) raised his voice as he proclaimed the word of Tawhīd; he said: Labbayka allahumma labbayk, labbayka la sharīka laka labbayk, inna al-hamda wa an-ni‘mata laka wa al-mulk, la sharīka lak (I am at Your service, O Allah, You have no partner; the praise, the favor, and the dominion belong to You. You have no partner). It means I repeat my response to You in my compliance with Your command to perform Hajj, for You are the One Who is worthy of gratitude and praise, because You alone possess the ultimate perfection, and You are the true Bestower of favor. There is no favor except that it comes from You; and You are the sole Possessor of the enduring ownership, and every ownership of anyone other than Yours is doomed to vanish. The wisdom behind Talbiyah is to point out the honor Allah Almighty bestows upon His servants as they come to His House in response to a call from Him, which contradicts the words of Shirk the polytheists who used to say in their Talbiyah during the Jāhiliyyah era. They used to say: "Labbayk la sharīka lak illa sharīkan howa lak, tamlikuhu wa ma malak (You have no partner except for a partner who You own, You possess him and what he possesses), according to a Hadīth narrated by Muslim and reported by Ibn ‘Abbās (may Allah be pleased with him).
Jābir (may Allah be pleased with him) said: "The people too raised their voices saying what they used to say," i.e., they did not commit to this particular Talbiyah which the Prophet (may Allah's peace and blessings be upon him) proclaimed. This is demonstrated by a Hadīth in the Two Sahīh Collections, in which Anas ibn Mālik (may Allah be pleased with him) said: "People would say Talbiyah and they were not criticized, and people would say Takbīr and they were not criticized;" and the Hadīth narrated by Muslim, in which ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) reported that he used to say Talbiyah like the Talbiyah said by the Prophet (may Allah's peace and blessings be upon him) and add the following to it: "Labbayk, Labbayk, wa sa‘dayk, wa al-khayru biyadayka labbayk, wa ar-raghba’ ilayka wa al-‘amal (I am here ready to obey You. Good is in Your Hands. Reward is sought from You, and work is done for Your sake." There are other relevant Hadīths reported by the Companions of the Messenger of Allah (may Allah's peace and blessings be upon him), as they understood that it is not specified. Hence, the Messenger of Allah (may Allah's peace and blessings be upon him) did not reject any of these; he would hear them and not criticize them. His silence denotes the approval of their Talbiyahs.
Jābir (may Allah be pleased with him) mentioned that the Messenger of Allah (may Allah's peace and blessings be upon him) continued to say his Talbiyah and kept to it. Then, Jābir (may Allah be pleased with him) said: "We did not intend to perform anything but Hajj." This was in the beginning, at the time of their departure from Madīnah; otherwise, some of them actually assumed Ihrām for ‘Umrah; or he was talking about the case applying to most of them; or that the main objective of their departure was to perform Hajj, even if some of them intended to perform ‘Umrah. Jābir then said: "We did not know ‘Umrah." He probably said that about their initial condition, before Ihrām. They used to regard the performance of ‘Umrah in the months of Hajj as a heinous immorality. But when it was the time of Ihrām, the Prophet (may Allah's peace and blessings be upon him) made things clear to them, saying, as narrated in the Two Sahīh Collections: "Whoever wants to assume Ihrām for Hajj, let him do so. Whoever wants to assume Ihrām for ‘Umrah, let him do so, and whoever wants to assume Ihrām for Hajj and ‘Umrah, let him do so." This dispelled the illusion they had harbored, and they remained like that.
When they reached Makkah - which happened on the morning of the 4th day of Dhul-Hijjah - the Prophet (may Allah's peace and blessings be upon him) and his Companions came to the Ka‘bah, and he (may Allah's peace and blessings be upon him) touched the Corner, by which he meant the Black Stone. Touching it includes passing the hand over it and kissing it. Then, he began Tawāf around the House, doing it for seven rounds. In the first three rounds, he (may Allah's peace and blessings be upon him) took quick and short steps, whereas he walked normally in the other four rounds. He would start the round from the front of the Black Stone and would finish it there.
After he (may Allah's peace and blessings be upon him) finished the Tawāf around the Ka‘bah, he headed to the Station of Abraham and recited the verse that reads: {Take the Station of Abraham as a place for prayer.} [Surat al-Baqarah: 125], i.e., O people, take the Station of Abraham as a place of prayer where you pray, as an act of worship from you to Allah Almighty, and as an honor to Abraham (peace be upon him) from Allah, Exalted be He. This is after finishing the Tawāf around the Ka‘bah, with the Station lying between the House and the praying person. The Station of Abraham is the place of his standing. It is the stone upon which Abraham (peace be upon him) stood at the time of his construction of the Ka‘bah, and it has his footprint. Its location is well-known nowadays beside the Ka‘bah. So, the Prophet (may Allah's peace and blessings be upon him) made the Station between himself and the House and prayed behind the Station, in compliance with Allah's command.
Ja‘far ibn Muhammad says that his father Muhammad related from Jābir that the Prophet (may Allah's peace and blessings be upon him) recited in these two Rak‘ahs Surat: {Say: "O disbelievers"} in the first Rak‘ah, after Al-Fātihah, and in the second Rak‘ah Surat: {Say: "He is Allah, the One"}, as related in Sunan At-Tirmidhi and Sunan An-Nasā’i. The version here is not meant to specify the order.
Then, the Prophet (may Allah's peace and blessings be upon him) returned after offering the two Rak‘ahs of Tawāf to the Black Stone once again and touched it. Thereafter, the Prophet (may Allah's peace and blessings be upon him) went out from the gate of Banu Makhzūm, which is known as the gate of Safa. He (may Allah's peace and blessings be upon him) went out through it because it was the nearest gate to Mount Safa, and because Safa and Marwah were then located outside the Mosque. When he approached Mount Safa, he recited the verse that reads: {Indeed, Safa and Marwah [mounts] are among the symbols of Allah.} [Surat al-Baqarah: 158] And he said: "I begin with what Allah has begun with," i.e., Allah Almighty mentioned Safa first; so, we begin with it in Sa‘i. It was called Safa because its stones are of the Safa type, which is smooth and hard. It is located at the bottom of Mount Abu Qubays. So, the Prophet (may Allah's peace and blessings be upon him) began Sa‘i from Safa and ascended Mount Safa until he could see the honorable Ka‘bah, then he faced the Qiblah, declared the oneness of Allah, proclaimed his greatness, and said: "There is no god but Allah, alone," He is One in divinity and in Essence, "with no partner to Him" in divinity or attributes. "The dominion and the praise belong to Him," i.e., He possesses everything, and He can dispose of His dominion as He wishes. And to Him belongs the greatness and the good laudation and comprehensive gratitude for His favors and grace. "and He is Able to do all things;" nothing escapes His power. The absolute ability belongs to Him, Exalted be He. "There is no god but Allah, alone; He fulfilled His promise," i.e., He fulfilled the promise He made to him that He, Exalted be He, would make the religion dominant. "supported His servant," i.e., He gave a great victory to His Prophet Muhammad (may Allah's peace and blessings be upon him). "and routed the confederates alone," i.e., He defeated them without fighting by human beings and without a cause on their part. The confederates are those who allied together against the Messenger of Allah (may Allah's peace and blessings be upon him) during the battle of the Trench in the 5 A.H. He uttered this Dhikr three times and supplicated with what Allah enabled him to say after each time.
Then, he descended and walked to Marwah, and when his feet went down and headed downwards "at the bottom of the valley," which refers to the low area between the two mountains, "he walked quickly," i.e., he hastened his steps. When his feet ascended and went upwards, he walked normally, until he (may Allah's peace and blessings be upon him) came and went up on Mount Marwah, which is a high place at the bottom of Mount Qu‘ayqi‘ān, in the north-east of the Sacred Mosque. He (may Allah's peace and blessings be upon him) did at Marwah what he had done at Safa, facing the Qiblah and engaging in Dhikr and supplication. The Prophet's Sa‘i between Safa and Marwah consisted of seven rounds. From Safa to Marwah is one round, and from Marwah to Safa is another round. He would begin with Safa and end with Marwah. The place of the Prophet's Sa‘i is now highlighted and marked with green lamps hung on the ceiling along the distance for which the Prophet (may Allah's peace and blessings be upon him) performed Sa‘i.
When he was in the last part of his Tawāf - the seventh round that would end at Marwah - he (may Allah's peace and blessings be upon him) said to his Companions (may Allah be pleased with them): "If I had known before what I have come to know afterwards regarding this matter of mine," i.e., If I had known at the beginning of the matter what I came to know at its end - that is the permissibility of performing ‘Umrah in the months of Hajj - I would not have brought sacrificial animals with me from outside Makkah and would have performed a Tamattu‘ Hajj. He wanted to do the opposite of what the people of Jāhiliyyah used to do in their beliefs and deeds. The existence of sacrificial animals prevents the pilgrim from ending the Ihrām of Hajj and making it an ‘Umrah and then ending its Ihrām. The matter the Prophet (may Allah's peace and blessings be upon him) came to know afterward is the hardship faced by his Companions as they ended their Ihrām apart from him; they even stopped, hesitated, and came back to ask him. By contrast, those who did not bring sacrificial animals with them could end the Ihrām for Hajj and turn it into ‘Umrah. His statement "If I had known before..." was meant to comfort his Companions whom he ordered to end their Hajj and turn it into ‘Umrah, because they had not brought the sacrificial animals with them. Sacrificial animals are the cattle, camels, and sheep that are gifted to the House as a means of closeness to Allah Almighty. This also indicates that Tamattu‘ is better than Qirān and Ifrād, and that if the sacrificial animals are brought, the performer of Qirān and Ifrād Hajj remains in his Ihrām until the Day of Nahr.
Surāqah ibn Mālik ibn Ju‘shum (may Allah be pleased with him) asked the Prophet (may Allah's peace and blessings be upon him): "Does this apply to the present year or forever?" i.e., is the permissibility of ending Hajj and turning it into ‘Umrah and performing ‘Umrah in the months of Hajj, or along with Hajj particularly related to this year or it applies forever? Thereupon, the Prophet (may Allah's peace and blessings be upon him) intertwined his fingers and said: "‘Umrah has been incorporated in Hajj," i.e., ‘Umrah has entered the months of Hajj. He said that twice. He then said: "but forever and ever;" this is a general ruling on the legitimacy of performing Tamattu‘ Hajj, doing ‘Umrah before Hajj, in all years, not only a particular one.
Jābir (may Allah be pleased with him) said ‘Ali ibn Abi Tālib (may Allah be pleased with him) came from Yemen with sacrificial animals. Before his Hajj, the Prophet (may Allah's peace and blessings be upon him) had sent him as a judge and collector of Zakah, and he returned, and on the way, he raised his voice in Talbiyah and intended to enter the rituals. When ‘Ali (may Allah be pleased with him) entered Makkah, and he was yet to learn about the Tamattu‘ the Prophet (may Allah's peace and blessings be upon him) had commanded his Companions (may Allah be pleased with them) to engage in, he found his wife Fātimah, the Prophet's daughter, to be one of those who ended their Ihrām, and she wore 'colored' clothing, which women are forbidden to wear under Ihrām, and she put kohl in her eyes. This all indicates she was fully adorned and had ended Ihrām. He expressed disapproval of that, thinking it to be impermissible. She informed him that it was the Messenger of Allah (may Allah's peace and blessings be upon him) who commanded her to end the Ihrām. So, ‘Ali (may Allah be pleased with him) went to the Messenger of Allah (may Allah's peace and blessings be upon him) and complained to him about Fātimah (may Allah be pleased with her), i.e., he mentioned to him what entailed rebuking her for what she did; and he sought the Prophet's opinion about what she mentioned about him and that he expressed disapproval of what she did. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said to him: "She spoke the truth; she spoke the truth;" he (may Allah's peace and blessings be upon him) affirmed the trueness of what Fātimah (may Allah be pleased with her) informed him about.
Then, the Prophet (may Allah's peace and blessings be upon him) asked him: "What did you say when you put on Ihrām for Hajj?" i.e., what did you intend to perform when you assumed Ihrām: Hajj or ‘Umrah, or both of them? ‘Ali (may Allah be pleased with him) told him that he said: "O Allah, I put on Ihrām for the same purpose for which Your Messenger has put it on," i.e., I assume the same Ihrām as the Ihrām of Your Messenger. So, he (may Allah's peace and blessings be upon him) said: "I have sacrificial animals with me;" this is to clarify why he (may Allah's peace and blessings be upon him) did not end his Ihrām. ‘Ali (may Allah be pleased with him) also brought the sacrificial animals with him. So, the Prophet (may Allah's peace and blessings be upon him) approved his assumption of Ihrām and instructed him to continue with it.
Then, Jābir (may Allah be pleased with him) said that the total of sacrificial animals brought by ‘Ali from Yemen and by the Prophet (may Allah's peace and blessings be upon him) from Madīnah was one hundred.
Those who had not brought the sacrificial animals with them ended their Ihrām in compliance with the command of the Messenger of Allah (may Allah's peace and blessings be upon him), and they cut their hair and stayed as non-Muhrims (out of Ihrām), engaging in things forbidden for them under Ihrām. He said, "and shortened their hair," though shaving is better than shortening, as authentically reported from the Prophet (may Allah's peace and blessings be upon him). Regarding that, it was said: So that some hair should remain until the rituals of Hajj and can be shaved on the Day of Nahr after throwing pebbles at Jamrat al-‘Aqabah.
Meanwhile, the Prophet (may Allah's peace and blessings be upon him) and those who had sacrificial animals with them did not end their Ihrām. When it was the Day of Tarwiyah - the 8th day of Dhul-Hijjah, and it was called as such because water in Mina was little, and they used to drink water from there and carry it for later - the Messenger of Allah (may Allah's peace and blessings be upon him) and his Companions headed to Mina. The performers of Tamattu‘ Hajj assumed new Ihrāms for their Hajj. As for the performers of Qirān Hajj - the Prophet (may Allah's peace and blessings be upon him) and those who had sacrificial animals with them - they remained in their Ihrām. Ihrām should be assumed in the place where one alights, and the Companions alighted with the Prophet (may Allah's peace and blessings be upon him) in Al-Abtah, so they assumed Ihrām therein, as related in the Two Sahīh Collections. Mina is a valley surrounded by mountains, which is located east of Makkah, on the road between Makkah and Mount ‘Arafah, and it lies 6km away from the Sacred Mosque. Mina: It is a place where rituals of Hajj are performed, the pilgrims stay on the Day of Tarwiyah, the day of Eid al-Ad'ha, and the Days of Tashrīq. It includes the area of throwing the Jamarāt, which happens between the rise and setting of the sun in those days of Hajj, and it is where the sacrificial animals are slaughtered.
Jābir (may Allah be pleased with him) mentioned that the Prophet (may Allah's peace and blessings be upon him) mounted the she-camel upon the rise of the sun on the Day of Tarwiyah, and he offered the Zhuhr, ‘Asr, Maghrib, ‘Ishā’, and Fajr prayers at Mina, each prayer at its time. Then, the Prophet (may Allah's peace and blessings be upon him) remained for a little after the performance of the Fajr prayer until the sun rose, and he ordered that a tent be set up for him - and it used to be made of hair, i.e., the hair of goats and wool of sheep - at Namirah before his arrival at ‘Arafah. Namirah lies to the west of the Mash‘ar of ‘Arafāt, and part of the western side of the Namirah Mosque is located in the valley of ‘Uranah.
The Prophet (may Allah's peace and blessings be upon him) and his Companions headed from Mina to the ‘Arafah Mount, which lies outside the boundaries of the Sacred Mosque, on the road that links Makkah to Tā’if. It is located 22km to the east of Makkah, 10km away from Mina, and 6km away from Muzdalifah; and its total area is estimated to be around 10.4km. The Quraysh had no doubt that he would stop at "Al-Mash‘ar Al-Harām," a mountain in Muzdalifah which is called Quzah; this is where the mosque of Al-Mash‘ar Al-Harām is located, at the beginning of Muzdalifah. Some people from the Quraysh thought that the Prophet (may Allah's peace and blessings be upon him) would do as the Quraysh used to do in Jāhiliyyah. In a version by Muslim: The Arabs in Jāhiliyyah would be prompted to perform Hajj by a man known as "Abu Sayyārah". He was a man from Banu Bajīlah called ‘Umayrah ibn al-A‘lam, who used to ride a donkey without a packsaddle and with nothing for the rider to sit on. He would depart from Muzdalifah and not go out to ‘Arafāt.
So, the Prophet (may Allah's peace and blessings be upon him) went past Muzdalifah and did not stop at it. Rather, he directly headed to ‘Arafāt. When he approached it, he found the tent set up at Namirah. He alighted at it and stayed there until the sun passed the meridian and moved from the middle of the sky, from the east to the west. He ordered for his she-camel Al-Qaswā’ to be brought, and the saddle was fastened on its back so that he (may Allah's peace and blessings be upon him) could ride it. He rode it and came to the bottom of the valley, the valley of ‘Uranah, which is one of the valleys of Makkah. It lies to the west of ‘Arafāt and cuts through the land of Al-Mughammas, passing by the end of ‘Arafāt from the western side, by the Namirah Mosque. Then, it meets with the valley of Nu‘mān and passes south of Makkah, at the boundaries of the Sacred Precincts. At this place, the Prophet (may Allah's peace and blessings be upon him) stood, addressed the people, and admonished them, saying: "Indeed, your blood and your property," i.e., shedding your blood and taking your property without right "are as inviolable to you" in an emphatic manner like the inviolability of the day of ‘Arafah, the inviolability of the month of Dhul-Hijjah, and the inviolability of Makkah. This denotes emphasis and severity.
Then, the Prophet (may Allah's peace and blessings be upon him) said: "Lo! Everything pertaining to Jāhiliyyah," i.e., what they newly introduced and the legislations they laid down in Hajj and other things before Islam. Jāhiliyyah: It is the period in which people were upon Shirk before the advent of Islam. It was given this name because of their prevalent ignorance. "has been put under my feet," i.e., it is false and void and does not count. "and claims for blood vengeance belonging to Jāhiliyyah have been abolished," i.e., they are abandoned, with no legal retribution, blood money, or expiation. The first of those murdered among us whose blood vengeance I remit and abolish - as the Prophet (may Allah's peace and blessings be upon him) would begin with himself - is the son of Rabī‘ah ibn al-Hārith ibn ‘Abdul-Muttalib. Rabī‘ah ibn al-Hārith was the Prophet's cousin. No legal retribution or blood money was due regarding him; rather, these were void, for his case belongs to the claims for blood vengeance in Jāhiliyyah. "He was suckled," i.e., this son had a wet nurse from Banu Sa‘d, and the tribe of Hudhayl killed him.
Then, the Prophet (may Allah's peace and blessings be upon him) said: "The usury of Jāhiliyyah;" usury is prohibited in Jāhiliyyah and Islam. Yet, he attributed it to Jāhiliyyah because they legalized it for themselves. Then, when Islam came, it established its unlawfulness. Usury is a transaction among people with an interest on principal debts and loans, be it the Fadl (excess) usury or the Nasī’ah (deferred) usury. Allah Almighty prohibited it and gave a warning regarding it. Allah Almighty says: {Those who consume usury will not stand [on the Day of Resurrection] except like those being beaten by Satan. That is because they say: "Trade is just like usury." But Allah has permitted trade and forbidden usury. Whoever desists because of receiving admonition from his Lord may keep his past gains, and his case is left to Allah. But whoever returns to it, they are the people of the Fire; they will abide therein forever.} [Surat al-Baqarah: 275] His words "is abolished" mean false and void. All usurious transactions that had previously been conducted in Jāhiliyyah and part of them remains, this is void. Abolished here refers to the interest, not the principal amount, for it will be given back to its owner, as Allah Almighty also says: {However, if you repent, you may retain your capital.} [Surat al-Baqarah: 279] "and the first of usury which I abolish is our usury, the usury of ‘Abbās ibn ‘Abd al-Muttalib, for it is all abolished." He began with the usury of his uncle Al-‘Abbās (may Allah be pleased with him) given his relation to the Prophet (may Allah's peace and blessings be upon him), so that the people would imitate him in words and deeds and abolish that from their debtors.
Then, the Prophet (may Allah's peace and blessings be upon him) advised them to be kind to women, saying: "Fear Allah regarding women," i.e., fear the punishment of Allah Almighty for failing to observe the rights of your wives and their worldly and religious interests, by treating them fairly and taking care of their rights. "for you have got them under Allah’s security and have the right to intercourse with them by Allah’s word," i.e., you married them by the Shariah of Allah, and Allah made sexual intercourse a right for you upon them. Thus, they are trusts with you. So, you should take care of these trusts and not subject them to harm or offense; rather, you should be benevolent to them and treat them kindly. The word of Allah refers to the contract, which relies on two words of proposal and acceptance from the guardian and the husband.
When he enjoined kindness to women, he mentioned the rights due upon them, saying: "It is your right upon them that they should not allow anyone whom you dislike stepping on your mattresses," i.e., those you dislike that they enter your houses, which applies to men and women, relatives, and non-relatives. It was said: This statement is not understood to denote prohibition from adultery, for this is prohibited with those the husband dislikes and those he does not dislike. "However, if they did so" and allowed in your houses those you dislike entering, without your approval, then you, O men, can discipline them, even if this discipline reaches the limit of beating; "beat them, but not severely," i.e., not hard, or harsh beating. The Prophet (may Allah's peace and blessings be upon him) also mentioned the rights due upon men to their wives. Due to them is provision, including food, drink, dwelling, and clothing, as much as is sufficient for them, without extravagance or miserliness, or according to their condition in terms of poverty and richness.
Then, the Prophet (may Allah's peace and blessings be upon him) said: "I have left among you something," i.e., within you. This is addressed to all Muslims, whet.

1218

Jābir ibn ‘Abdullāh (may Allah be pleased with him) reported: When the Messenger of Allah (may Allah's peace and blessings be upon him) came to Makkah, he went to the Stone and touched it and then walked to its right side, engaging in three rounds of Ramal (a fast walk), and walking four..

Commentary : Hajj is the fifth among the pillars of Islam. It is an act of worship for those who can find a way to it, and all its rituals must be taken from the Sunnah of the Prophet (may Allah's peace and blessings be upon him). This Hadīth reveals one of the aspects of the Prophet's performance of Hajj during the Farewell Hajj, regarding touching the Stone and then performing Tawāf around the Ka‘bah. Jābir ibn ‘Abdullāh (may Allah be pleased with him) relates that when the Messenger of Allah (may Allah's peace and blessings be upon him) came to Makkah for Hajj, in the Farewell Hajj, during the 8th Hijri year, he headed to the Black Stone, which is located in the corner of the Ka‘bah close to the gate in the eastern side, and its height from the ground is two cubits and two-thirds of a cubit. "And touched it," which includes wiping over it and kissing it. Then, he walked to the right and began circumambulating the Ka‘bah, with it being to his left. He performed Tawāf around the House for seven rounds. He walked in a fast manner with short steps during the first three rounds and walked at the normal pace in the remaining four rounds.
The Hadīth indicates that Tawāf should be started from the Black Stone after touching it.
It also points out that the performer of Tawāf should walk to the right after touching the Stone, with the House being to his left.
And it demonstrates that one should engage in Ramal during the first three rounds in the Tawāf of Qudūm (arrival), and one should walk calmly in the last four rounds..

1218

Jābir (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "I slaughtered the sacrificial animals here, and all of Mina is a place of slaughter; so, slaughter your sacrificial animals in your dwellings; and I stood here, and all of ‘Arafah is a place of standing; and I stood here, and all of Jam‘ is a place of standing.".

Commentary : Hajj is one of the pillars of Islam, and it is an act of worship for those who can find a way to it, and all its rituals must be taken from the Sunnah of the Prophet (may Allah's peace and blessings be upon him). This Hadīth reveals one of the aspects of the Prophet's performance of Hajj in the Farewell Hajj and demonstrates his leniency and compassion towards his Ummah with regard to standing at ‘Arafah and Muzdalifah and the slaughter of sacrificial animals in Mina. He (may Allah's peace and blessings be upon him) said: "I slaughtered the sacrificial animals here," i.e., I slaughtered them in this place of mine in Mina. The place where he (may Allah's peace and blessings be upon him) slaughtered the sacrificial animals was Al-Jamrah As-Sughra, which is the first Jamrah after the Khayf Mosque in Mina. However, out of his desire to facilitate things for his Ummah, the Prophet (may Allah's peace and blessings be upon him) said: "and all of Mina is a place of slaughter," i.e., it is valid to slaughter sacrificial animals anywhere in it. So, slaughter the sacrificial animals in your places and dwellings. Mina is a valley surrounded by mountains and located to the east of Makkah, on the way between Makkah and Mount ‘Arafah, and it is situated nearly 6km away from the Sacred Mosque. Mina is the place where the rituals of Hajj are performed and the pilgrims stay during the day of Tarwiyah, the day of Eid al-Ad'ha, and the days of Tashrīq, and it is the site of throwing the Jamarāt, which happens between sunrise and sunset during these days of Hajj. The Hady (sacrificial animals by pilgrims) are also slaughtered there.
Then, the Prophet (may Allah's peace and blessings be upon him) said: "and I stood here" in my place at ‘Arafah "and all of ‘Arafah is a place of standing" where it is valid to stand on the ninth day of Dhul-Hijjah. Mount ‘Arafah lies outside the boundaries of the Sacred Mosque, on the way between Makkah and Tā’if, and it is located nearly 22km away from Makkah, 10km from Mina, and 6km from Muzdalifah.
Then, the Prophet (may Allah's peace and blessings be upon him) said: "and I stood here, and all of Jam‘ is a place of standing," i.e., I stood here in Muzdalifah at Al-Mash‘ar Al-Harām, and all of Muzdalifah is a place of standing. Muzdalifah is the name for the place where the pilgrims alight after departing from ‘Arafāt and stay there for the night of the tenth day of Dhul-Hijjah. It includes Al-Mash‘ar Al-Harām and is situated nearly 12km away from ‘Arafah and next to the Mash‘ar of Mina. Muzdalifah was called 'Jam‘' because the Maghrib and ‘Ishā’ prayers are combined there (combining in Arabic: Jam‘). It is also said: It was named after the practice of its people, as they gather (Yajtami‘) therein and seek closeness to Allah (Yazdalif) by standing in it.
The Hadīth points to the validity of standing anywhere at ‘Arafah and Muzdalifah.
It indicates that all of Mina is a place of slaughter, and it is valid to slaughter the sacrificial animals at any place therein.
The Hadīth urges us not to jostle against one another at the rituals of Hajj and to disperse across the places..

1224

Abu Dharr (may Allah be pleased with him) reported: Tamattu‘ in Hajj was for the Companions of Muhammad (may Allah's peace and blessings be upon him) in particular..

Commentary : Tamattu‘ in Hajj is when a pilgrim intends to perform ‘Umrah along with Hajj. As he comes to Makkah and performs ‘Umrah, he ends his Ihrām and enjoys all that is lawful until the beginning of the rituals of Hajj on the 8th day of Dhul-Hijjah.
In this tradition, Abu Dharr (may Allah be pleased with him) reports that Tamattu‘ in Hajj was for the Companions of Muhammad in particular. In other words, dissolving Hajj and turning it into ‘Umrah pertained to the Companions alone. This is because the Prophet (may Allah's peace and blessings be upon him) ordered some of his Companions, who had not brought the sacrificial animals with them, to do this during the Farewell Hajj. Abu Dharr (may Allah be pleased with him) was one of those who dissolved their Hajj and turned it into ‘Umrah. As for the Prophet (may Allah's peace and blessings be upon him) and the other Companions who had brought the sacrificial animals with them, they were performers of Qirān Hajj, i.e., they combined Hajj and ‘Umrah with one Ihrām.
His statement contradicts some Sahīh Hadiths that are authentically reported from the Prophet (may Allah's peace and blessings be upon him), which indicate that Tamattu‘ is permissible during the months of Hajj. It is said: The statement of Abu Dharr is taken to mean that the due and compulsory dissolution was that which the Prophet's Companions did. As for others, this is only recommended.
In a Hadīth in the Two Sahīh Collections - and the wording here is by Muslim - Jābir ibn ‘Abdullāh (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "If I had known before what I came to know afterward regarding this matter of mine, I would not have brought the sacrificial animals but made it an ‘Umrah. So, if any of you has no sacrificial animals, he may dissolve his Ihrām and turn it into an ‘Umrah." Thereupon, Surāqah ibn Mālik ibn Ju‘shum got up and said: "O Messenger of Allah, does this apply to this year of ours, or forever?" i.e., is the permissibility to dissolve Hajj and turn it into ‘Umrah and to perform ‘Umrah during the months of Hajj or along with Hajj related to this year or does it apply forever? "Thereupon, the Messenger of Allah (may Allah’s peace and blessings be upon him) intertwined his fingers" signaling that this applies to all years, and not one year in particular "and said: 'The ‘Umrah has been incorporated in Hajj - twice - No, but forever and ever,'" i.e., ‘Umrah has become permissible during the months of Hajj. This means: It is legitimate to perform ‘Umrah during the months of Hajj and to perform it along with Hajj.
In a Hadīth in the Two Sahīh Collections, ‘Imrān ibn Husayn (may Allah be pleased with him) reported: The verse of Tamattu‘ was revealed in the Book of Allah - meaning Tamattu‘ Hajj - and the Messenger (may Allah's peace and blessings be upon him) ordered us to perform it. Then, no verse was revealed to abrogate the verse on Tamattu‘ Hajj, and the Messenger of Allah (may Allah's peace and blessings be upon him) did not prohibit it until he passed away. The verse in question is the one that reads: {then if anyone takes a break between ‘Umrah and Hajj, he must offer a sacrifice of whatever animal is available.} [Surat al-Baqarah: 196].

1225

Ghunaym ibn Qays reported: I asked Sa‘d ibn Abi Waqqās about Tamattu‘ and he said: We performed that when this was then a disbeliever in the shady dwellings, i.e., the houses of Makkah. [And in a version]: Tamattu‘ in Hajj..

Commentary : In Jāhiliyyah, the Arabs used to regard assuming Ihrām for ‘Umrah during the months of Hajj (Rajab, Dhul-Qi‘dah, Dhul-Hijjah, and Muharram) as one of the worst immoral acts and gravest sins. They would prohibit ‘Umrah until the end of the month of Muharram. So, the Prophet (may Allah's peace and blessings be upon him) abolished the habits of Jāhiliyyah, including the prohibition of ‘Umrah during the months of Hajj, and established the Shariah of Islam.
In this tradition, Ghunaym ibn Qays says that he asked the Companion Sa‘d ibn Abi Waqqās (may Allah be pleased with him) about Tamattu‘ in Hajj. Tamattu‘ in Hajj is when a pilgrim intends to perform ‘Umrah along with Hajj. As he comes to Makkah and performs ‘Umrah, he ends his Ihrām and enjoys all that is lawful until the beginning of the rituals of Hajj on the 8th day of Dhul-Hijjah. In response, Sa‘d (may Allah be pleased with him) said: "We performed that," i.e., we, the Companions of Muhammad (may Allah's peace and blessings be upon him), engaged in Tamattu‘, performing ‘Umrah during the months of Hajj. "When this", referring to Mu‘āwiyah ibn Abi Sufyān (may Allah be pleased with him). Perhaps he wanted to forbid Tamattu‘ altogether during the months of Hajj, and he was then the caliph of Muslims. "Was then a disbeliever," i.e., Mu‘āwiyah was following the religion of Jāhiliyyah and residing "in the shady dwellings," i.e., the houses of Makkah. This is because these houses were covered with fronds of date palms.
Accordingly, the Tamattu‘ here in the words of Sa‘d (may Allah be pleased with him) is intended to refer to the ‘Umrah performed during the 7th Hijri year, which was offered to make up for an earlier missed ‘Umrah. Mu‘āwiyah was a disbeliever at the time. He embraced Islam thereafter, during the year of the Conquest of Makkah, in 8 A.H. The bottom line is that ‘Umrah was performed during the months of Hajj..

1226

Mutarrif reported: ‘Imrān ibn Husayn said to me: "I will narrate to you a Hadīth today by which Allah will benefit you after today, and know that the Messenger of Allah (may Allah's peace and blessings be upon him) made some members of his family perform ‘Umrah during the ten days. No verse was revealed to abrogate that, and he did not prohibit it till he passed away. So, after him, everyone held the opinion he liked." [And in a version]: A man held the opinion as he liked, meaning ‘Umar..

Commentary : Tamattu‘ in Hajj is when the pilgrim assumes Ihrām for ‘Umrah along with his Hajj. So, when he comes to Makkah and performs ‘Umrah and completes it, he may end his Ihrām and enjoy all that is lawful until the rituals of Hajj begin, on the 8th of Dhul-Hijjah. Some of the Companions did it along with the Prophet (may Allah's peace and blessings be upon him) during the Farewell Hajj.
In this Hadīth, ‘Imrān ibn Husayn (may Allah be pleased with him) said to Mutarrif ibn ‘Abdullāh ibn ash-Shikhkhīr: "I will narrate to you a Hadīth today by which Allah will benefit you after today" i.e., Allah will benefit you by it for the rest of your life, given the Fiqh and religious knowledge contained therein. And know that the Prophet (may Allah's peace and blessings be upon him) permitted some of his wives to perform ‘Umrah during the first ten days of Dhul-Hijjah, before the commencement of the Hajj rituals. He meant to say to him: The Prophet (may Allah's peace and blessings be upon him) made some of his wives perform ‘Umrah with Tamattu‘ before Hajj. In the version by Al-Bukhāri: "We performed it along with the Messenger of Allah (may Allah's peace and blessings be upon him)." Then, he (may Allah be pleased with him) informed that nothing of the Qur’an forbade Tamattu‘ in Hajj and abrogate this ruling; also, the Prophet (may Allah's peace and blessings be upon him) did not prohibit Tamattu‘ in Hajj till he passed away. But, after his death, "everyone held the opinion he liked." In a version: "A man held the opinion he liked" i.e., after the Prophet's death, some people adopted an opinion not supported by proof from the Qur’an or the Sunnah. By this statement, he was referring to ‘Umar ibn al-Khattāb (may Allah be pleased with him), for he was the one who forbade Mut‘ah in Hajj. His forbiddance, however, was not meant as prohibition. Rather, he intended to encourage people to perform Hajj of Ifrād only, since ‘Umrah is available all year long. So, ‘Umar (may Allah be pleased with him) did not prohibit Tamattu‘ altogether. He only wanted to encourage Ifrād.
In a version by Muslim, ‘Umar (may Allah be pleased with him) said: "So, separate your Hajj from your ‘Umrah. This makes your Hajj more complete and your ‘Umrah more complete." This points to his forbiddance of Tamattu‘ in Hajj. Perhaps he saw this as more perfect for both acts of worship, or he probably based his opinion on another meaning, such that people should not cease to come to the House; rather, they should frequent it, coming once for Hajj and another time for ‘Umrah - and Allah knows best.
The Hadīth shows that the Companions engaged in Ijtihād regarding religious rulings, and some of them objected to others citing religious texts.
It demonstrates the validity of Tamattu‘ in Hajj, as the Prophet (may Allah's peace and blessings be upon him) made some of his wives observe it..

1232

Anas (may Allah be pleased with him) reported: I heard the Prophet (may Allah's peace and blessings be upon him) pronouncing Talbiyah for Hajj and ‘Umrah together. Bakr said: I narrated that to Ibn ‘Umar, who said: "He pronounced Talbiyah for Hajj only." I met Anas and narrated to him the words of Ibn ‘Umar, and he said: "You only count us as children. I heard the Messenger of Allah (may Allah's peace and blessings be upon him) saying: Labbayk ‘Umrah and Hajj.".

Commentary : Hajj is the fifth among the pillars of Islam. It is an act of worship for those who can find a way to it, and all its rituals must be taken from the Prophet's Sunnah. The Tābi‘īs used to go to the Companions of the Messenger of Allah (may Allah's peace and blessings be upon him) to ask them and learn from them the Hadīths of the Messenger of Allah (may Allah's peace and blessings be upon him) and his words and deeds in the acts of worship.
In this Hadīth, Anas ibn Mālik (may Allah be pleased with him) informs that he heard the Prophet (may Allah's peace and blessings be upon him) "pronouncing Talbiyah for Hajj and ‘Umrah together" in the Farewell Hajj. This indicates that the Prophet (may Allah's peace and blessings be upon him) was performing Hajj of Qirān. Then, Bakr ibn ‘Abdullāh - who narrated this Hadīth from Anas (may Allah be pleased with him) - informed that he related to ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) what Anas (may Allah be pleased with him) said. Thereupon, ‘Abdullāh (may Allah be pleased with him), commenting on the statement of Anas (may Allah be pleased with him), said: "He pronounced Talbiyah for Hajj only" i.e., the Prophet (may Allah's peace and blessings be upon him) was performing Hajj of Ifrād and did not perform ‘Umrah with it. Bakr stated that he returned to Anas (may Allah be pleased with him) and told him about this statement by Ibn ‘Umar; thereupon, Anas (may Allah be pleased with him) said: "You only count us as children" i.e., you only consider us to be children who know nothing about the conditions and Sunnahs of the Prophet (may Allah's peace and blessings be upon him). He (may Allah be pleased with him) was alluding to his young age during the period in which he accompanied and served the Prophet (may Allah's peace and blessings be upon him). When the Prophet (may Allah's peace and blessings be upon him) came to Madīnah as an emigrant, Anas (may Allah be pleased with him) was aged ten at the time. Accordingly, Anas (may Allah be pleased with him) was twenty years old during the Farewell Hajj. So, Hadīths are to be accepted from him, especially after he reached the age of adolescence and maturity. So, by these words of his, Anas (may Allah be pleased with him) expressed disapproval of anyone who may think this way about him. He, therefore, said: "I heard the Messenger of Allah (may Allah's peace and blessings be upon him) saying: Labbayk ‘Umrah and Hajj." Thus, he (may Allah be pleased with him) affirmed what he narrated from the Prophet (may Allah's peace and blessings be upon him) and that he saw and heard him do that.
The correct and more predominant view is that the Prophet (may Allah's peace and blessings be upon him) performed Hajj of Qirān, as stated by Anas. Whoever advocated a different view based it on what he saw the Prophet (may Allah's peace and blessings be upon him) doing or heard him saying in the assumption of Ihrām. He who heard him assuming Ihrām for Hajj thought that he performed Hajj of Ifrād; he who heard him assuming Ihrām for ‘Umrah thought that he performed Hajj of Tamattu‘; and he who heard him assuming Ihrām for Hajj and ‘Umrah together knew that he performed Hajj of Qirān, making Hajj and ‘Umrah with one Ihrām, and that ‘Umrah was incorporated into the rituals of Hajj..

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Wabarah reported: A man asked Ibn ‘Umar (may Allah be pleased with him): "May I perform Tawāf around the House while I have assumed Ihrām for Hajj?" He said: "What prevents you from doing that?" He said: "I saw the son of so-and-so expressing disapproval of it, and you are dearer to us than him. We saw that he was allured by worldly life." Thereupon, he said: "And who amongst us - or amongst you - has not been allured by worldly life?" Then, he said: "We saw the Messenger of Allah (may Allah's peace and blessings be upon him) assuming Ihrām for Hajj, performing Tawāf around the House, and making Sa‘i between Safa and Marwah. So, the Sunnah of Allah and the Sunnah of His Messenger (may Allah's peace and blessings be upon him) is more worthy of being followed than the Sunnah of so-and-so, if you are truthful.".

Commentary : Hajj is of great significance, and its rituals were taken in detail from the Prophet's Hajj. Hence, the Tābi‘īs (may Allah have mercy upon them) were keen to verify all that was reported and attributed to him (may Allah's peace and blessings be upon him) from his noble Companions (may Allah be pleased with them).
In this Hadīth, the Tābi‘i Wabarah ibn ‘Abdur-Rahmān al-Kūfi relates that a man asked ‘Abdullūh ibn ‘Umar (may Allah be pleased with him): Is it valid for me to perform Tawāf around the House after assuming Ihrām and before standing at ‘Arafah and performing the other rituals? His words "while I have assumed Ihrām for Hajj" mean that he assumed Ihrām for Hajj of Ifrād and was not performing Hajj of Tamattu‘ or Qirān. Ibn ‘Umar (may Allah be pleased with him) asked him: What prevents you from starting with Tawāf?! This indicates that Ibn ‘Umar approved the performance of Tawāf first. In response, the questioner said: "I saw the son of so-and-so", meaning ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him), "expressing disapproval of it." In a version by Muslim: "Ibn ‘Abbās says: Do not perform Tawāf around the House until you have come to the standing." He (may Allah be pleased with him) used to forbid starting with Tawāf before coming to ‘Arafah. "and you are dearer to us than him"; he meant that he gave precedence to the view of Ibn ‘Umar over the view of Ibn ‘Abbās (may Allah be pleased with them), alleging that Ibn ‘Abbās (may Allah be pleased with him) was allured by worldly life, for he was appointed as a governor of Basrah by his cousin ‘Ali ibn Abi Tālib (may Allah be pleased with him), and authority brings possible peril and temptation. As for Ibn ‘Umar, he did not assume any post of authority.
As for the statement by Ibn ‘Umar (may Allah be pleased with him): "And who amongst us has not been allured by worldly life?" It stems from his asceticism, modesty, and fairness, and it came as a response to this man's criticism of Ibn ‘Abbās (may Allah be pleased with him) and demonstrated the merit of ‘Abdullah ibn ‘Abbās (may Allah be pleased with him).
Then, Ibn ‘Umar (may Allah be pleased with him) informed that the Messenger of Allah (may Allah's peace and blessings be upon him) assumed Ihrām for Hajj, performed Tawāf al-Qudūm around the House for seven rounds, and made Sa‘i between Safa and Marwah. This means that he started Tawāf and Sa‘i before going out to Mina and ‘Arafah. It is said: If a Muhrim performs Hajj of Ifrād, this Tawāf counts as Tawāf al-Qudūm, and if he performs ‘Umrah only or Hajj of Tamattu‘ or Qirān, this Tawāf counts as the Tawāf for ‘Umrah, whether he intends it as such or not; and a performer of Hajj of Qirān is required to perform another Tawāf for Al-Qudūm.
The Prophet (may Allah's peace and blessings be upon him) is famously reported to have assumed Ihrām for Hajj of Qirān, performing Hajj and ‘Umrah together. So, his Tawāf was for the ‘Umrah, and then ‘Umrah was incorporated into the rituals of Hajj.
Then, Ibn ‘Umar (may Allah be pleased with him) outlined a rule for this man to follow in his pursuit of knowledge, namely that the Sunnah of Allah and the Sunnah of His Messenger (may Allah's peace and blessings be upon him) is more worthy of being followed than the Sunnah of so-and-so. His words "if you are truthful" mean: If you are sincere in following the Prophet (may Allah's peace and blessings be upon him), do not deviate from his practice.
The Hadīth shows the Companions' caution not to backbite or defame one another.
It indicates that it is unacceptable to praise oneself while despising others..

Book of Hadith

| Hadiths

It was narrated that ‘Ali said: The Prophet (blessings and peace of Allah be upon him) said: “Do not tell lies about me; whoever tells lies about me, let him enter the Fire.”.

It was narrated from Abu Hurayrah that he said: There is no one among the companions of the Messenger of Allah (blessings and peace of Allah be upon him) who narrated more hadiths from him than me, except ‘Abdullah ibn ‘Amr, for he used to write down hadiths and I did not..

It was narrated that Abu Hurayrah said: I said: O Messenger of Allah, I hear many hadiths from you that I forget. He said: “Spread out your cloak.” So I spread it out. Then he scooped with his hands, then he said: “Gather it up.” So I gathered it up, and I never forgot anything after that. .

It was narrated that Abu Hurayrah said: I memorized two types of knowledge from the Messenger of Allah (blessings and peace of Allah be upon him). As for the first type, I spread it; as for the second type, if I were to spread it, this throat would be cut..

It was narrated from Jarir that the Prophet (blessings and peace of Allah be upon him) said to him during the Farewell Pilgrimage: “Tell the people to listen attentively.” Then he said: “Do not go back to being disbelievers after I am gone, striking one another’s necks.”.

‘Ā’ishah (may Allah be pleased with her) reported: Asmā’ bint ‘Umays gave birth to Muhammad ibn Abi Bakr at the tree. Then, the Messenger of Allah (may Allah's peace and blessings be upon him) commanded Abu Bakr to ask her to take a bath and assume Ihrām..

‘Ā’ishah (may Allah be pleased with her) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) performed the Ifrād Hajj..

Jābir ibn ‘Abdullāh (may Allah be pleased with him) reported: When we ended Ihrām, the Prophet (may Allah's peace and blessings be upon him) commanded us to assume Ihrām as we headed to Mina. He said: We pronounced Talbiyah in Al-Abtah..

Jābir ibn ‘Abdullāh (may Allah be pleased with him) reported: Neither the Prophet (may Allah's peace and blessings be upon him) nor his Companions performed Tawāf between Safa and Marwah except for one Tawāf. [Another version adds]: his first Tawāf.

Jābir ibn ‘Abdullāh (may Allah be pleased with him) reported: When the Messenger of Allah (may Allah's peace and blessings be upon him) came to Makkah, he went to the Stone and touched it and then walked to its right side, engaging in three rounds of Ramal (a fast walk), and walking four..

Abu Dharr (may Allah be pleased with him) reported: Tamattu‘ in Hajj was for the Companions of Muhammad (may Allah's peace and blessings be upon him) in particular..

Ghunaym ibn Qays reported: I asked Sa‘d ibn Abi Waqqās about Tamattu‘ and he said: We performed that when this was then a disbeliever in the shady dwellings, i.e., the houses of Makkah. [And in a version]: Tamattu‘ in Hajj..