WEBVTT

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In the name of Allah, the Most Gracious, the Most Merciful.

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Ifadah Center

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for Humanities Studies and Research

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presents

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Abridgment of Sahih al-Bukhari

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Chapter: The Manner of Traveling When Departing from Arafat

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On the authority of Urwah, who said:

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Usamah was asked while I was sitting:

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How did the Messenger of Allah, peace and blessings of Allah be upon him,

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travel during the Farewell Pilgrimage when he departed?

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He said:

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He would travel at a moderate pace,

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and if he found an opening, he would quicken his pace.

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Commentary on the hadith:

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"When he departed":

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Meaning, when he left Arafat heading toward Muzdalifah.

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"Moderate pace":

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Meaning, a smooth, easy pace without rushing.

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"Opening":

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Meaning, a gap or a spacious area.

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"Quicken":

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Meaning, he would speed up.

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From the benefits of the hadith:

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It is derived from the hadith:

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The eagerness of the salaf to ask about the states of the Prophet, peace and blessings of Allah be upon him,

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in all his movements and stillness,

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so that they might emulate him in that.

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It also contains the recommendation to hasten in departing from Arafat.

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It also contains the importance of being gentle with people and avoiding crowding when departing from Arafat.

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Chapter: Stopping Between Arafat and Jam' (Muzdalifah)

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On the authority of Ibn Umar, may Allah be pleased with them both, who said:

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In a narration:

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Abdullah Ibn Umar, may Allah be pleased with them both,

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used to pass by the mountain path that the Messenger of Allah, peace and blessings of Allah be upon him, took,

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and he would enter it,

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then he would shake off his clothes and perform wudu,

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and he would not pray until he prayed at Jam'.

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The Prophet, peace and blessings of Allah be upon him, combined

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the Maghrib and Isha prayers at Jam'.

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Each of them with an iqamah,

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and he did not perform voluntary prayers between them,

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nor after either of them.

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Commentary on the hadith:

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"At Jam'": Meaning at Muzdalifah.

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"Did not perform voluntary prayers": Meaning he did not pray nafil.

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"After": Meaning following or immediately after.

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From the benefits of the hadith:

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It is derived from the hadith:

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Leaving voluntary prayers between the two prayers at Muzdalifah.

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It also contains that the pilgrim should be gentle with himself on the night of Eid,

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so that he may have strength for the deeds of the Day of Sacrifice.

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Chapter: The Command of the Prophet, peace and blessings of Allah be upon him,

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to maintain tranquility when departing (from Arafat).

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And his signaling to them with his whip.

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On the authority of Ibn Abbas, may Allah be pleased with them both,

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that he departed with the Prophet, peace and blessings of Allah be upon him,

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on the day of Arafat,

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and the Prophet, peace and blessings of Allah be upon him, heard

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behind him a loud shouting,

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and beating, and the noise of camels.

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So he signaled with his whip to them and said:

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"O people,

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you must maintain tranquility,

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for righteousness is not achieved by rushing."

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Commentary on the hadith:

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"Departed": Meaning left.

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"Loud shouting":

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Meaning loud yelling to urge the camels to move.

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"You must maintain tranquility":

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Meaning, adhere to tranquility in your movement.

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Meaning, with gentleness and avoiding crowding.

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"Righteousness": Meaning goodness.

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"By rushing":

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"Rushing":

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Intense, hurried movement.

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From the benefits of the hadith:

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It is derived from the hadith:

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The necessity of gentleness and avoiding crowding when departing from Arafat.

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It also contains that gentleness is never in anything but that it adorns it,

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and it is never removed from anything but that it disgraces it.

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It also contains the legitimacy of acting upon an understood gesture.

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It also contains not delaying clarification when there is a need for it.

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It also contains the legitimacy of organizing movement when necessary.

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Chapter: Whoever combines the two prayers and does not perform voluntary prayers.

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On the authority of Abu Ayyub al-Ansari,

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that the Messenger of Allah, peace and blessings of Allah be upon him, combined the Maghrib and Isha prayers at Muzdalifah during the Farewell Pilgrimage.

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Commentary on the hadith:

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Chapter: Whoever combines the two prayers and does not perform voluntary prayers.

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The intent of "voluntary prayer" here is the nafil prayer.

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From the benefits of the hadith:

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It is derived from the hadith:

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That the rites of Hajj are based on following the established practice.

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It also contains not occupying oneself with voluntary prayers on the night of the Day of Sacrifice,

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except for the obligatory prayer,

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in preparation for the deeds of the Day of Sacrifice.

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On the authority of Abd al-Rahman Ibn Yazid, who said:

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We went out with Abdullah, may Allah be pleased with him, to Makkah,

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then we arrived at Jam', and he prayed the two prayers,

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each prayer separately with an adhan and an iqamah,

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and he had supper between them.

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Then he prayed the Fajr prayer when the dawn broke.

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A speaker said: "The dawn has broken,"

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and a speaker said: "The dawn has not broken."

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Then he said that the Messenger of Allah, peace and blessings of Allah be upon him, said:

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"These two prayers have been moved from their times in this place:

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Maghrib and Isha.

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People should not arrive at Jam' until they have entered the time of Isha.

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And the Fajr prayer at this hour."

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In a narration:

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"I did not see the Prophet, peace and blessings of Allah be upon him,

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pray a prayer outside of its time,

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except for two prayers:

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He combined Maghrib and Isha,

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and he prayed Fajr before its (usual) time."

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Then he stood until it became bright.

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Then he said:

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"If the Commander of the Believers were to depart now,

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he would be following the Sunnah."

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I do not know if his statement was faster,

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or the departure of Uthman, may Allah be pleased with him.

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He continued to recite the talbiyah until he threw pebbles at the Jamrat al-Aqabah on the Day of Sacrifice.

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Commentary on the hadith:

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"Abdullah" is Ibn Mas'ud, may Allah be pleased with him.

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"We arrived at Jam'":

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Meaning we reached Muzdalifah.

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"These two prayers":

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Meaning the Maghrib prayer and the Fajr prayer.

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"Moved from their times":

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As for moving the time of Maghrib,

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it is delaying it to the time of the late Isha.

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As for moving the time of Subh (Fajr),

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it is the exaggeration in praying it early.

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"In this place":

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Meaning in Muzdalifah.

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"Should not arrive":

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Meaning should not come.

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"Until they have entered the time of Isha":

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Meaning the time of the late Isha has entered.

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"Then he stood":

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Meaning in Muzdalifah.

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"Until it became bright":

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Meaning until the dawn lightened and spread.

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From the benefits of the hadith:

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It is derived from the hadith:

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Combining the Maghrib and Isha prayers as a delayed combination in Muzdalifah

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after departing from Arafat.

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It also contains the recommendation to hasten the Fajr prayer on the Day of Sacrifice.

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It also contains the clarification of the virtue of hastening to the rituals of the Day of Sacrifice.

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It also contains the legitimacy of the talbiyah until throwing pebbles at Jamrat al-Aqabah.

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It also contains that the Prophet, peace and blessings of Allah be upon him,

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is the standard for the correctness of actions and statements.

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It also contains the eagerness of the Companions, may Allah be pleased with them, for the Sunnah in all their affairs.

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It also contains that acts of worship are based on divine instruction.

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And the times of prayer are divinely instructed.

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Chapter: Whoever sends ahead the weak among his family at night,

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so they stand at Muzdalifah and supplicate,

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and he sends them ahead when the moon sets.

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On the authority of Salim, who said:

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Abdullah Ibn Umar, may Allah be pleased with them both, used to send ahead the weak among his family,

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and they would stand at the Mash'ar al-Haram in Muzdalifah at night,

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and they would remember Allah as much as they wished,

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then they would return before the Imam stood and before he departed.

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Some of them would arrive at Mina before the Fajr prayer,

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and some of them would arrive after that.

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When they arrived, they would throw pebbles at the Jamrah.

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Ibn Umar, may Allah be pleased with them both, used to say:

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"The Messenger of Allah, peace and blessings of Allah be upon him, granted a concession for those people."

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Commentary on the hadith:

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"Sends ahead": Meaning before the time.

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"Weak":

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Meaning women, children, the sick, and the elderly who are unable.

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"Mash'ar": Meaning Muzdalifah.

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"Al-Haram": Meaning it is forbidden to hunt in it and other things.

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"As much as they wished":

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Meaning what appeared to them, occurred to their minds, and what they desired.

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"Then they would return": Meaning to Mina.

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"Before the Imam stood":

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Meaning in Muzdalifah.

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"And before he departed":

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Meaning the Imam.

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"For the Fajr prayer":

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Meaning at the time of the Fajr prayer.

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"They would throw pebbles at the Jamrah":

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Meaning Jamrat al-Aqabah.

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"Granted a concession":

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Meaning he permitted them to leave the standard requirement.

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From the benefits of the hadith:

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It is derived from the hadith:

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Scholars did not differ that throwing pebbles before the middle of the night is not permissible,

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and after the middle of the night, there is a difference of opinion.

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It also contains that the basis for concessions is the text, both in wording and meaning.

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And it is better to take the concession.

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It also contains that hardship brings ease.

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It also contains the legitimacy of performing Hajj with family and children.

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It also contains that the rites of Hajj are based on divine instruction.

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It also contains that throwing pebbles at Jamrat al-Aqabah is one of the rites of Hajj.

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And there is a difference of opinion whether it is one of its obligations or pillars or not.

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On the authority of Ibn Abbas, may Allah be pleased with them both, who said:

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I was among those whom the Prophet (peace be upon him) sent ahead

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on the night of Muzdalifah with the weaker members of his family.

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In another narration:

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"With the heavy ones [the slow-moving] from Jam' [Muzdalifah] at night."

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Commentary on the hadith:

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"The night of Muzdalifah"

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means the night of the Day of Sacrifice.

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From the benefits of the hadith:

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It is derived from the hadith that:

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The foundation of the Shari'ah is based on ease and the removal of hardship.

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Hardship brings about ease.

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It also contains the legitimacy of performing Hajj with one's family and young children.

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On the authority of 'Abdullah, the freed slave of Asma',

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on the authority of Asma' (may Allah be pleased with her),

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that she stopped at Jam' [Muzdalifah] on the night of Muzdalifah.

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She stood up to pray,

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and prayed for a while.

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Then she said,

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"O my son, has the moon set?"

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I said, "No."

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So she prayed for a while.

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Then she said,

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"O my son, has the moon set?"

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I said, "Yes."

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She said,

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"Then depart."

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So we departed and proceeded

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until she stoned the Jamrah.

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Then she returned and prayed the morning prayer at her dwelling.

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I said to her,

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"O mother,

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it seems to me that we have set out while it was still very dark [ghallasna]."

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She said,

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"O my son,

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the Messenger of Allah (peace be upon him)

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gave permission to the women [da'un]."

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Commentary on the hadith:

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"Night of Jam'"

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means the night of the Day of Sacrifice.

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"And we proceeded"

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means we traveled with her.

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"Then she returned"

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means to her dwelling in Mina.

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"O mother [hant]"

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means "O you."

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"It seems to me [ma arana]"

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means "we do not think."

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"We set out in the dark [ghallasna]"

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means we advanced before the prescribed time.

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"Ghalas"

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is traveling in the darkness of the end of the night.

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"For the women [da'un]"

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means for the women.

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It is also said:

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"The litter [da'in]"

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is the howdah, whether a woman was in it or not.

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From the benefits of the hadith:

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It is derived from the hadith that:

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The rituals of Hajj are to be observed at their proper times.

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It shows the intense care of the female Companions (may Allah be pleased with them)

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for the Sunnah of the Prophet (peace be upon him)

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regarding the rituals of Hajj and other matters.

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It also shows that stoning the Jamrah is one of the rituals of Hajj.

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Some have used this hadith as evidence for the permissibility of stoning

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before sunrise, after the break of dawn,

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for those who move ahead of the people.

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The hadith indicates that taking concessions is better than strict adherence [when permitted].

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On the authority of 'A'ishah (may Allah be pleased with her), she said:

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"We arrived at Muzdalifah,

00:13:48.470 --> 00:13:51.629
and I asked the Prophet (peace be upon him) for permission,

00:13:51.669 --> 00:13:56.149
as did Sawdah, to depart before the crushing crowd of people.

00:13:56.149 --> 00:14:00.659
She was a slow woman, in one narration,

00:14:00.659 --> 00:14:03.639
and she was heavy and sluggish.

00:14:03.639 --> 00:14:05.480
So he gave her permission,

00:14:05.480 --> 00:14:08.480
and she departed before the crushing crowd of people.

00:14:08.480 --> 00:14:11.600
We stayed until morning,

00:14:11.600 --> 00:14:14.179
then we departed when he departed."

00:14:14.179 --> 00:14:18.620
"If only I had asked the Messenger of Allah (peace be upon him) for permission,

00:14:18.620 --> 00:14:20.940
just as Sawdah had asked."

00:14:21.899 --> 00:14:24.879
Commentary on the hadith:

00:14:24.879 --> 00:14:29.860
Sawdah is the daughter of Zam'ah (may Allah be pleased with her).

00:14:29.860 --> 00:14:33.490
"To depart" means to move ahead.

00:14:33.490 --> 00:14:35.250
"Crushing crowd of people"

00:14:35.250 --> 00:14:37.490
means the congestion of the people.

00:14:37.490 --> 00:14:40.250
"Slow" means in movement.

00:14:40.250 --> 00:14:43.480
"We stayed" means we remained.

00:14:43.480 --> 00:14:45.720
"Then we departed when he departed"

00:14:45.720 --> 00:14:49.919
means when the Messenger of Allah (peace be upon him) departed.

00:14:50.840 --> 00:14:52.840
"Something to be happy about [mafrun bihi]"

00:14:52.840 --> 00:14:55.919
means something that brings joy from everything.

00:14:55.919 --> 00:14:59.200
From the benefits of the hadith:

00:14:59.200 --> 00:15:02.279
It is derived from the hadith that:

00:15:02.279 --> 00:15:05.240
Hardship brings about ease.

00:15:05.240 --> 00:15:08.519
It contains the legitimacy of taking concessions.

00:15:08.519 --> 00:15:11.720
It contains the permissibility of wishing for leniency.

00:15:11.720 --> 00:15:16.690
Chapter: When to depart from Jam' [Muzdalifah].

00:15:16.690 --> 00:15:20.100
On the authority of 'Amr Ibn Maymun, he said:

00:15:20.100 --> 00:15:23.500
"I witnessed 'Umar (may Allah be pleased with him)

00:15:23.500 --> 00:15:25.779
pray the morning prayer at Jam'.

00:15:25.779 --> 00:15:28.139
Then he stood and said,

00:15:28.139 --> 00:15:30.940
'The polytheists would not depart

00:15:30.940 --> 00:15:33.059
until the sun had risen.

00:15:33.059 --> 00:15:34.500
They would say,

00:15:34.500 --> 00:15:36.500
"Let Thabir shine [with sunlight]."'

00:15:36.500 --> 00:15:39.100
And the Prophet (peace be upon him)

00:15:39.100 --> 00:15:40.620
opposed them,

00:15:40.620 --> 00:15:44.860
and departed before the sun rose."

00:15:44.860 --> 00:15:48.299
Commentary on the hadith:

00:15:48.299 --> 00:15:50.740
"I witnessed" means I was present.

00:15:50.740 --> 00:15:53.860
"At Jam'" means at Muzdalifah.

00:15:53.899 --> 00:15:55.340
"They would not depart"

00:15:55.340 --> 00:15:57.620
means they would not leave.

00:15:57.620 --> 00:15:59.340
"Let Thabir shine"

00:15:59.340 --> 00:16:02.100
means "O mountain, enter into the sunlight."

00:16:02.100 --> 00:16:03.340
Thabir

00:16:03.340 --> 00:16:05.059
is a mountain in Muzdalifah,

00:16:05.059 --> 00:16:08.210
on the left of one going to Mina.

00:16:08.210 --> 00:16:09.330
"He departed"

00:16:09.330 --> 00:16:11.309
means he left.

00:16:11.309 --> 00:16:14.889
From the benefits of the hadith:

00:16:14.889 --> 00:16:16.850
It is derived from the hadith that:

00:16:16.850 --> 00:16:19.649
Standing at Muzdalifah is obligatory.

00:16:19.649 --> 00:16:24.009
It contains the departure before sunrise on the Day of Sacrifice.

00:16:24.009 --> 00:16:30.220
It contains the recommendation of departing after the light of dawn has fully spread.

00:16:30.220 --> 00:16:33.080
Chapter: Riding the sacrificial animal [badana].

00:16:33.080 --> 00:16:35.919
On the authority of Abu Hurayrah (may Allah be pleased with him),

00:16:35.919 --> 00:16:38.960
that the Prophet of Allah (peace be upon him)

00:16:38.960 --> 00:16:41.639
saw a man driving his sacrificial camel.

00:16:41.639 --> 00:16:42.679
He said,

00:16:42.679 --> 00:16:44.360
"Ride it."

00:16:44.360 --> 00:16:45.399
He said,

00:16:45.399 --> 00:16:47.389
"It is a sacrificial animal."

00:16:47.389 --> 00:16:48.429
He said,

00:16:48.429 --> 00:16:50.029
"Ride it."

00:16:50.029 --> 00:16:51.429
In a narration:

00:16:51.429 --> 00:16:53.350
"Ride it, woe to you."

00:16:53.389 --> 00:16:56.720
In the third or second time,

00:16:56.720 --> 00:16:57.799
he said,

00:16:57.799 --> 00:17:00.320
"I saw him riding it,

00:17:00.320 --> 00:17:03.919
accompanying the Prophet (peace be upon him),

00:17:03.919 --> 00:17:06.940
with the sandal [marking the animal] around its neck."

00:17:06.940 --> 00:17:09.380
And on the authority of Anas (may Allah be pleased with him),

00:17:09.380 --> 00:17:12.099
that the Prophet (peace be upon him)

00:17:12.099 --> 00:17:14.819
saw a man driving his sacrificial camel,

00:17:14.819 --> 00:17:16.220
and said to him,

00:17:16.220 --> 00:17:17.779
"Ride it."

00:17:17.779 --> 00:17:18.859
He said,

00:17:18.859 --> 00:17:20.579
"O Messenger of Allah,

00:17:20.579 --> 00:17:22.539
it is a sacrificial animal."

00:17:22.539 --> 00:17:25.700
He said in the third or fourth time,

00:17:25.700 --> 00:17:27.859
"Ride it, woe to you,"

00:17:27.859 --> 00:17:30.359
or "May you be guided [wayhaka]."

00:17:30.359 --> 00:17:33.849
Commentary on the hadith:

00:17:33.849 --> 00:17:36.089
Chapter: Riding the sacrificial animal.

00:17:36.089 --> 00:17:38.410
The *badana* refers to camels.

00:17:38.410 --> 00:17:41.529
It is said it applies to camels and cows.

00:17:41.529 --> 00:17:45.069
It was named that due to the size of its body.

00:17:45.069 --> 00:17:46.309
"Accompanying"

00:17:46.309 --> 00:17:48.230
means walking with him.

00:17:48.230 --> 00:17:50.269
"With the sandal around its neck"

00:17:50.269 --> 00:17:52.299
means it is marked as an offering.

00:17:52.299 --> 00:17:54.500
"Woe to you" or "May you be guided."

00:17:54.500 --> 00:17:59.980
"Woe [wayl]" is a word said to someone who has fallen into something he deserves.

00:17:59.980 --> 00:18:05.200
"May you be guided [wayh]" is for someone who has fallen into something he does not deserve.

00:18:05.200 --> 00:18:08.859
From the benefits of the hadith:

00:18:08.859 --> 00:18:11.019
It is derived from the hadith that:

00:18:11.019 --> 00:18:16.099
Honoring the sacrificial animals and considering them good is among the symbols of Allah the Almighty.

00:18:16.099 --> 00:18:21.420
It contains the permissibility of a scholar disciplining one who disagrees and being stern with him.

00:18:21.460 --> 00:18:25.420
It contains the legitimacy of a scholar repeating a legal ruling.

00:18:25.420 --> 00:18:30.250
It contains the deserving of blame for failing to comply with a religious command.

00:18:30.250 --> 00:18:36.700
It contains a manifestation of the Prophet's (peace be upon him) compassion and mercy for the Ummah.

00:18:36.700 --> 00:18:40.380
It contains the permissibility of benefiting from the sacrificial animal offered as a gift,

00:18:40.380 --> 00:18:45.109
by riding it, carrying loads on it, and the like, provided it does not harm it.

00:18:45.109 --> 00:18:52.859
The hadith indicates abandoning personal thoughts that contradict the Shari'ah.

00:18:52.859 --> 00:18:56.240
Chapter: One who drives the sacrificial animal with him.

00:18:56.240 --> 00:18:59.839
On the authority of Ibn 'Umar (may Allah be pleased with them both), he said:

00:18:59.839 --> 00:19:04.920
"The Messenger of Allah (peace be upon him) performed *tamattu'* during the Farewell Pilgrimage,

00:19:04.920 --> 00:19:08.160
combining 'Umrah with Hajj, and he brought an offering.

00:19:08.160 --> 00:19:11.799
He drove the offering with him from Dhu al-Hulayfah.

00:19:11.799 --> 00:19:15.599
The Messenger of Allah (peace be upon him) began

00:19:15.599 --> 00:19:19.549
by entering into the state of Ihram for 'Umrah, then he entered into Ihram for Hajj.

00:19:19.549 --> 00:19:25.670
The people performed *tamattu'* with the Prophet (peace be upon him), combining 'Umrah with Hajj.

00:19:25.670 --> 00:19:28.309
Some of the people brought an offering,

00:19:28.309 --> 00:19:29.990
and drove the sacrificial animals,

00:19:29.990 --> 00:19:32.670
while others did not bring an offering.

00:19:32.670 --> 00:19:36.950
When the Prophet (peace be upon him) arrived in Makkah,

00:19:36.950 --> 00:19:38.789
he said to the people,

00:19:38.789 --> 00:19:41.109
'Whoever among you has brought an offering,

00:19:41.109 --> 00:19:44.309
he is not permitted to do anything he was forbidden from

00:19:44.309 --> 00:19:46.789
until he completes his Hajj.'

00:19:46.789 --> 00:19:49.470
'And whoever among you has not brought an offering,

00:19:49.470 --> 00:19:52.869
let him perform Tawaf around the House and [Sa'i] between Safa and Marwah,

00:19:52.869 --> 00:19:55.549
let him trim his hair and exit Ihram,

00:19:55.549 --> 00:19:58.109
then let him enter into Ihram for Hajj.'

00:19:58.109 --> 00:20:00.269
'Whoever does not find an offering,

00:20:00.269 --> 00:20:03.269
let him fast three days during Hajj,

00:20:03.269 --> 00:20:06.829
and seven when he returns to his family.'

00:20:06.829 --> 00:20:09.230
He performed Tawaf when he arrived in Makkah,

00:20:09.230 --> 00:20:11.950
He touched the corner [of the Ka'bah] first.

00:20:11.950 --> 00:20:16.269
Then he performed ramal (brisk walking) for three circuits and walked for four.

00:20:16.309 --> 00:20:19.029
When he finished his circumambulation of the House, he prayed two rak'ahs.

00:20:19.029 --> 00:20:21.710
At the Station of Ibrahim, he prayed two rak'ahs.

00:20:21.710 --> 00:20:23.150
Then he performed the taslim.

00:20:23.150 --> 00:20:25.829
He departed and came to al-Safa.

00:20:25.829 --> 00:20:29.670
He performed the circumambulation between al-Safa and al-Marwah for seven circuits.

00:20:29.670 --> 00:20:32.750
He did not exit the state of ihram for anything that was forbidden to him.

00:20:32.750 --> 00:20:34.750
Until he completed his Hajj.

00:20:34.750 --> 00:20:37.549
He slaughtered his sacrificial animal on the Day of Sacrifice.

00:20:37.549 --> 00:20:40.190
He then performed the ifadah circumambulation of the House.

00:20:40.190 --> 00:20:43.789
Then he exited the state of ihram from everything that had been forbidden to him.

00:20:43.789 --> 00:20:48.309
He did exactly what the Messenger of Allah, peace and blessings of Allah be upon him, did.

00:20:48.309 --> 00:20:54.000
Among those who offered a sacrifice and brought it with them.

00:20:54.000 --> 00:20:58.549
And from 'A'ishah, may Allah be pleased with her, is a similar account.

00:20:58.549 --> 00:21:01.869
Commentary on the hadith:

00:21:01.869 --> 00:21:05.069
The Messenger of Allah, peace and blessings of Allah be upon him, performed tamattu' (a type of Hajj).

00:21:05.069 --> 00:21:08.750
During the Farewell Pilgrimage, by combining 'Umrah with Hajj.

00:21:08.750 --> 00:21:11.670
Meaning, the Prophet, peace be upon him, entered into ihram.

00:21:11.670 --> 00:21:13.670
For Hajj as a mufrid (performing Hajj alone).

00:21:13.670 --> 00:21:16.069
Then he converted his Hajj into an 'Umrah.

00:21:16.109 --> 00:21:18.490
And he became a mutamatti' (one performing tamattu').

00:21:18.490 --> 00:21:22.849
Dhu al-Hulayfah is the miqat (station) for the people of Madinah.

00:21:22.849 --> 00:21:26.289
He announced his intention for 'Umrah, then announced his intention for Hajj.

00:21:26.289 --> 00:21:29.890
This is understood as the talbiyah during the state of ihram.

00:21:29.890 --> 00:21:33.970
It does not mean he entered into ihram for 'Umrah first.

00:21:33.970 --> 00:21:36.339
Then entered into ihram for Hajj.

00:21:36.339 --> 00:21:37.819
"And let him shorten [his hair]."

00:21:37.819 --> 00:21:40.849
Meaning, let him take some of the hair of his head.

00:21:40.849 --> 00:21:42.210
"And let him exit ihram."

00:21:42.210 --> 00:21:44.130
Meaning, he becomes in a state of hill (permissibility).

00:21:44.170 --> 00:21:48.569
He is permitted to do everything that was forbidden to him during ihram.

00:21:48.569 --> 00:21:50.450
"To announce the Hajj."

00:21:50.450 --> 00:21:54.869
Meaning, after shortening his hair and exiting ihram, he enters into ihram for Hajj.

00:21:54.869 --> 00:21:56.869
"Whoever does not find a sacrificial animal."

00:21:56.869 --> 00:21:58.589
Either due to the absence of the animal.

00:21:58.589 --> 00:22:00.980
Or due to the inability to afford it.

00:22:00.980 --> 00:22:04.059
"Let him fast three days during the Hajj."

00:22:04.059 --> 00:22:08.460
These are the seventh, eighth, and ninth days of Dhu al-Hijjah.

00:22:08.460 --> 00:22:11.279
It is also said they are the days of Tashriq.

00:22:11.279 --> 00:22:12.960
"He touched the corner."

00:22:12.960 --> 00:22:15.670
Meaning, he touched the Black Stone.

00:22:15.670 --> 00:22:16.710
"He performed ramal."

00:22:16.710 --> 00:22:18.910
Meaning, he quickened his pace in walking.

00:22:18.910 --> 00:22:20.670
"Three circuits."

00:22:20.670 --> 00:22:22.470
Meaning, three rounds.

00:22:22.470 --> 00:22:25.029
"He performed ifadah and circumambulated the House."

00:22:25.029 --> 00:22:29.940
Meaning, he proceeded to the House and performed the ifadah circumambulation.

00:22:29.940 --> 00:22:33.670
From the benefits of the hadith:

00:22:33.670 --> 00:22:35.710
It is derived from the hadith:

00:22:35.710 --> 00:22:39.670
The legitimacy of announcing the intention for Hajj and 'Umrah together.

00:22:39.710 --> 00:22:43.390
It indicates that the rites of Hajj are divinely ordained (tawqifiyyah).

00:22:43.390 --> 00:22:48.269
It indicates that the types of Hajj—ifrad, qiran, and tamattu'—

00:22:48.269 --> 00:22:51.589
Are the responsibility of every individual for themselves.

00:22:51.589 --> 00:22:57.730
It indicates that it is not required to announce the Hajj immediately after exiting ihram from 'Umrah.

00:22:57.730 --> 00:23:01.910
It indicates that the fundamental principle in Hajj rites is sequence.

00:23:01.910 --> 00:23:04.950
It indicates that among the rites of Hajj and 'Umrah:

00:23:04.950 --> 00:23:07.589
Is the circumambulation upon arrival.

00:23:07.630 --> 00:23:12.150
It indicates the practice of ramal in the first three circuits of circumambulation.

00:23:12.150 --> 00:23:15.069
It indicates the touching of the Black Stone.

00:23:15.069 --> 00:23:19.589
It indicates praying two rak'ahs after circumambulation at the Station.

00:23:19.589 --> 00:23:22.940
It indicates the sa'i (walking) between al-Safa and al-Marwah.

00:23:22.940 --> 00:23:27.119
It indicates the slaughtering of the sacrifice on the tenth of Dhu al-Hijjah.

00:23:27.119 --> 00:23:31.480
It indicates that exiting ihram occurs after the ifadah circumambulation.

00:23:31.480 --> 00:23:38.500
It indicates the permissibility of following a scholar or leader in the actions of Hajj.

00:23:38.539 --> 00:23:44.019
Chapter: Regarding one who marks the sacrificial animal and puts a garland on it at Dhu al-Hulayfah, then enters ihram.

00:23:44.019 --> 00:23:47.859
From al-Miswar ibn Makhramah and Marwan ibn al-Hakam.

00:23:47.859 --> 00:23:50.779
Each of them adding to the account of the other.

00:23:50.779 --> 00:23:52.220
He said:

00:23:52.220 --> 00:23:56.539
The Prophet, peace be upon him, went out in the year of al-Hudaybiyah.

00:23:56.539 --> 00:24:00.049
With over a thousand of his Companions.

00:24:00.049 --> 00:24:04.730
When he reached Dhu al-Hulayfah, he put a garland on the sacrificial animal and marked it.

00:24:04.730 --> 00:24:07.089
And he entered into ihram from there for 'Umrah.

00:24:07.130 --> 00:24:10.230
He sent a scout for himself from the tribe of Khuza'ah.

00:24:10.230 --> 00:24:13.589
The Prophet, peace be upon him, traveled.

00:24:13.589 --> 00:24:17.990
Until he was at Ghadir al-Ashtat, his scout came to him.

00:24:17.990 --> 00:24:19.150
He said:

00:24:19.150 --> 00:24:22.430
"Quraysh have gathered a force against you."

00:24:22.430 --> 00:24:25.069
"And they have gathered the Ahabish (allied tribes) against you."

00:24:25.069 --> 00:24:30.190
"They will fight you, block you from the House, and prevent you."

00:24:30.190 --> 00:24:31.509
He said:

00:24:31.509 --> 00:24:34.190
"Advise me, O people."

00:24:34.230 --> 00:24:41.950
"Do you think I should turn toward the families and children of those who wish to block us from the House?"

00:24:41.950 --> 00:24:44.750
"If they come to us, Allah, the Almighty and Majestic,"

00:24:44.750 --> 00:24:47.670
"Will have cut off a source of information from the polytheists."

00:24:47.670 --> 00:24:50.930
"Otherwise, we will leave them devastated."

00:24:50.930 --> 00:24:52.569
Abu Bakr said:

00:24:52.569 --> 00:24:54.250
"O Messenger of Allah,"

00:24:54.250 --> 00:24:56.730
"You set out intending this House."

00:24:56.730 --> 00:25:00.529
"You do not intend to kill anyone or fight anyone."

00:25:00.529 --> 00:25:02.490
"So proceed toward it."

00:25:02.490 --> 00:25:05.740
"Whoever blocks us from it, we will fight him."

00:25:05.740 --> 00:25:06.940
He said:

00:25:06.940 --> 00:25:09.720
"Proceed in the name of Allah."

00:25:09.720 --> 00:25:13.180
Commentary on the hadith:

00:25:13.180 --> 00:25:17.740
Chapter: Regarding one who marks the sacrificial animal and puts a garland on it at Dhu al-Hulayfah, then enters ihram.

00:25:17.740 --> 00:25:19.339
Marking the sacrificial animal (ish'ar):

00:25:19.339 --> 00:25:23.980
Meaning, drawing blood from the right side of the animal's hump.

00:25:23.980 --> 00:25:25.740
And putting a garland on the sacrificial animal (taqlid):

00:25:25.740 --> 00:25:30.440
Attaching a sandal or piece of leather to serve as a sign for the animal.

00:25:30.440 --> 00:25:32.200
The year of al-Hudaybiyah:

00:25:32.240 --> 00:25:35.049
Meaning, the sixth year of the Hijrah.

00:25:35.049 --> 00:25:37.650
"Sent" (ba'atha), meaning dispatched.

00:25:37.650 --> 00:25:40.410
"Scout" (ayn), meaning a spy.

00:25:40.410 --> 00:25:45.329
His name was Busr ibn Sufyan, may Allah be pleased with him.

00:25:45.329 --> 00:25:47.130
At Ghadir al-Ashtat:

00:25:47.130 --> 00:25:49.710
Meaning, opposite al-Hudaybiyah.

00:25:49.710 --> 00:25:51.150
The Ahabish:

00:25:51.150 --> 00:25:55.700
They are a group of people not from a single tribe.

00:25:55.700 --> 00:25:57.180
"Block you" (saduka):

00:25:57.180 --> 00:25:59.769
Meaning, prevent you by force.

00:25:59.769 --> 00:26:00.970
"Advise me" (ashiru):

00:26:01.009 --> 00:26:04.049
Meaning, what is your opinion and counsel?

00:26:04.049 --> 00:26:05.170
"Do you think" (atarauna):

00:26:05.170 --> 00:26:06.970
Meaning, what is your view?

00:26:06.970 --> 00:26:08.089
"Turn toward" (amilu):

00:26:08.089 --> 00:26:11.210
Meaning, we attack them and kill them.

00:26:11.210 --> 00:26:12.529
"And children" (dharari):

00:26:12.529 --> 00:26:14.380
Meaning, offspring.

00:26:14.380 --> 00:26:17.140
"If they come to us, Allah, the Almighty and Majestic,"

00:26:17.140 --> 00:26:20.140
"Will have cut off a source of information from the polytheists."

00:26:20.140 --> 00:26:26.039
Meaning, Allah will suffice us against those who were watching us and spying on our news.

00:26:26.039 --> 00:26:27.519
"Devastated" (mahrubin):

00:26:27.519 --> 00:26:30.319
Meaning, plundered and looted.

00:26:31.279 --> 00:26:33.519
Meaning, intending the ritual.

00:26:33.519 --> 00:26:35.200
"Proceed toward it."

00:26:35.200 --> 00:26:36.880
Meaning, toward the House.

00:26:36.880 --> 00:26:38.200
"Block us" (saddana):

00:26:38.200 --> 00:26:40.619
Meaning, prevented us.

00:26:44.279 --> 00:26:46.400
From the benefits of the hadith:

00:26:46.400 --> 00:26:50.200
The legitimacy of putting a garland on the animal and marking it.

00:26:50.200 --> 00:26:52.519
Among the wisdoms of marking the animal:

00:26:52.519 --> 00:26:55.039
That the camel which has been marked,

00:26:55.039 --> 00:26:58.039
If it mixes with others, it is distinguished.

00:26:58.039 --> 00:27:00.400
If it gets lost, it is recognized.

00:27:00.480 --> 00:27:02.400
And if a thief sees it,

00:27:02.400 --> 00:27:05.470
He might be deterred and leave it alone.

00:27:05.470 --> 00:27:07.910
It indicates that among the purposes of Hajj:

00:27:07.910 --> 00:27:09.710
Is the glorification of the sacred rites.

00:27:09.710 --> 00:27:12.430
And urging others to glorify them.

00:27:12.430 --> 00:27:14.829
It indicates the legitimacy of employing scouts.

00:27:14.829 --> 00:27:17.470
And gathering intelligence on the enemy.

00:27:17.470 --> 00:27:21.069
It indicates the legitimacy of consultation (shura) and its virtue.

00:27:21.069 --> 00:27:25.349
It indicates the virtue of Abu Bakr al-Siddiq, may Allah be pleased with him.

00:27:25.349 --> 00:27:29.339
And the excellence of his judgment.

00:27:29.380 --> 00:27:32.859
From 'A'ishah, may Allah be pleased with her, who said:

00:27:32.859 --> 00:27:37.859
"I used to braid the garlands for the sacrificial animal of the Prophet, peace be upon him."

00:27:37.859 --> 00:27:39.380
In one narration:

00:27:39.380 --> 00:27:43.690
"I used to braid them from wool I had."

00:27:43.690 --> 00:27:46.210
"Then he would mark it and put the garland on it."

00:27:46.210 --> 00:27:48.319
"Or I would put the garland on it."

00:27:48.319 --> 00:27:49.720
In one narration:

00:27:49.720 --> 00:27:51.950
"He would put a garland on the sheep."

00:27:51.950 --> 00:27:54.789
"Then he would send it to the House."

00:27:54.789 --> 00:27:56.230
In one narration:

00:27:56.230 --> 00:27:59.099
"Then he would send it with my father."

00:27:59.099 --> 00:28:01.299
"And he would remain in Madinah."

00:28:01.299 --> 00:28:05.670
"And nothing that was forbidden to the one in ihram was forbidden to him."

00:28:05.670 --> 00:28:07.029
In one narration:

00:28:07.029 --> 00:28:10.259
"Until the sacrificial animal was slaughtered."

00:28:10.259 --> 00:28:13.670
Commentary on the hadith:

00:28:13.670 --> 00:28:15.390
"I used to braid the garlands":

00:28:15.390 --> 00:28:19.339
Meaning, I made the rope with which the camels are garlanded.

00:28:19.339 --> 00:28:23.019
"And nothing that was forbidden to the one in ihram was forbidden to him":

00:28:23.019 --> 00:28:27.799
Meaning, he did not abstain from anything that a person in ihram abstains from.

00:28:27.799 --> 00:28:28.960
"From wool" ('ahn):

00:28:28.960 --> 00:28:31.420
Meaning, from sheep's wool.

00:28:31.460 --> 00:28:35.220
From the benefits of the hadith:

00:28:35.220 --> 00:28:37.339
It is derived from the hadith:

00:28:37.339 --> 00:28:41.019
The legitimacy of putting a garland on the sacrificial animal and marking it.

00:28:41.019 --> 00:28:45.650
It indicates that the owner of the sacrifice may perform the marking and garlanding himself.

00:28:45.650 --> 00:28:48.849
And the recommendation of sending the sacrificial animal to the Sacred Precinct.

00:28:48.849 --> 00:28:52.930
It indicates that whoever sends his sacrificial animal does not enter the state of ihram.

00:28:52.930 --> 00:28:57.319
And nothing becomes forbidden to him that is forbidden to the one in ihram.

00:28:57.319 --> 00:29:01.630
It indicates the permissibility of garlands made from animal hair and wool.

00:29:01.670 --> 00:29:05.750
It indicates the legitimacy of deputyship in some Hajj actions.

00:29:05.750 --> 00:29:09.109
Such as appointing a deputy or agent for the sacrifice.

00:29:09.109 --> 00:29:12.150
It indicates the virtue of a righteous wife.

00:29:12.150 --> 00:29:18.000
And supporting her husband in acts of righteousness.

00:29:18.000 --> 00:29:21.410
Chapter: Putting a garland on sheep.

00:29:21.410 --> 00:29:24.930
From 'A'ishah, may Allah be pleased with her, who said:

00:29:24.930 --> 00:29:30.710
"The Prophet, peace be upon him, once offered sheep as a sacrifice."

00:29:30.710 --> 00:29:34.319
From the benefits of the hadith:

00:29:34.359 --> 00:29:36.480
It is derived from the hadith:

00:29:36.480 --> 00:29:41.160
The fundamental principle in the actions of the Prophet, peace be upon him, is to follow his example.

00:29:41.160 --> 00:29:44.000
Unless a specific exception is proven.

00:29:44.000 --> 00:29:47.799
It indicates the legitimacy of offering whatever is available of livestock as a sacrifice.