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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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The Abridged Sahih al-Bukhari

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Chapter:

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Decorative Cloths for Sacrificial Animals

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On the authority of ‘Ali, may Allah be pleased with him,

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that the Prophet, peace and blessings of Allah be upon him, commanded him to oversee his sacrificial animals.

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In another narration:

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The Prophet, peace and blessings of Allah be upon him, gifted one hundred sacrificial animals,

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and [commanded him] to distribute all of them—

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their meat, their hides, and their decorative cloths—

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and not to give any part of them to the butcher as his wages.

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Commentary on the hadith:

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Decorative cloths for sacrificial animals.

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The "Jalal" (decorative cloth)

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is what is placed on the back of an animal, such as camels, horses, and others.

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Some specify the use of such coverings for camels, consisting of blankets and the like.

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"Their butcher’s wages"

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refers to "Jizarah,"

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which is what the butcher takes from the slaughtered animal as payment for his services.

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From the benefits of the hadith:

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One learns from the hadith

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the legitimacy of appointing an agent for the sacrificial offering (hadi).

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It also indicates the permissibility of distributing the entire sacrificial offering.

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It also indicates the distribution of the decorative cloths and hides of the sacrificial animals among the poor.

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Chapter: Slaughtering Camels While Bound

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On the authority of Ziyad ibn Jubayr, who said:

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I saw Ibn ‘Umar, may Allah be pleased with them both, come upon a man who had made his camel kneel to slaughter it.

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He said:

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"Make it stand, bound."

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[This is] the Sunnah of Muhammad, peace and blessings of Allah be upon him.

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Commentary on the hadith:

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"Made his camel kneel" means he made it lie down.

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"Make it stand" means urge it to rise.

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"Standing" means upright.

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"Bound" means tied,

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specifically with the left foreleg hobbled.

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From the benefits of the hadith:

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One learns from the hadith

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the recommendation of slaughtering camels in the aforementioned manner.

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It also includes teaching the ignorant,

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and not remaining silent when the Sunnah is violated.

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It also shows that when a Companion says, "It is from the Sunnah that such-and-such be done,"

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it carries the status of a ruling attributed to the Prophet (marfu‘).

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Chapter: What May Be Eaten from the Sacrificial Animals and What Is Given in Charity

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On the authority of Jabir ibn ‘Abdullah, may Allah be pleased with them both, who said:

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We used not to eat the meat of our sacrificial animals for more than three days in Mina.

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Then the Prophet, peace and blessings of Allah be upon him, granted us a concession, saying:

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"Eat and take provisions with you."

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So we ate and took provisions.

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In another narration:

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We used to take the meat of the sacrificial animals as provisions during the time of the Prophet, peace and blessings of Allah be upon him, back to Medina.

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Commentary on the hadith:

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"More than three days in Mina"

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refers to the three days spent in Mina,

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which are the "appointed days."

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"Granted a concession" means he permitted it.

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"Take provisions" means to store them.

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From the benefits of the hadith:

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One learns from the hadith that concessions are established by textual evidence.

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It also shows that the statement of a Companion, "We used to..."

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carries the status of a ruling attributed to the Prophet (marfu‘),

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because it is linked to the time of the Prophet, peace and blessings of Allah be upon him.

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Chapter: Shaving and Trimming [the Hair] Upon Exiting Ihram

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On the authority of Ibn ‘Umar,

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that the Prophet, peace and blessings of Allah be upon him, shaved his head during the Farewell Pilgrimage,

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as did a group of his Companions,

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while some of them trimmed theirs.

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Commentary on the hadith:

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"And a group of his Companions"

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means they were following the action of the Prophet, peace and blessings of Allah be upon him.

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From the benefits of the hadith:

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One learns from the hadith the superiority of shaving over trimming.

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It also shows that there is no cause for disapproval in matters of diversity (ikhtilaf al-tanawwu‘).

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On the authority of ‘Abdullah ibn ‘Umar, may Allah be pleased with them both,

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

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"O Allah, have mercy on those who shave their heads."

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They said:

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"And those who trim, O Messenger of Allah?"

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He said:

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"O Allah, have mercy on those who shave their heads."

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They said:

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"And those who trim, O Messenger of Allah?"

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He said:

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"And those who trim."

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On the authority of Abu Hurayrah, may Allah be pleased with him, who said:

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The Messenger of Allah, peace and blessings of Allah be upon him, said:

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"O Allah, forgive those who shave their heads."

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They said, "And those who trim?" He said, "O Allah, forgive those who shave their heads." They said, "And those who trim?" He said it three times, then said, "And those who trim."

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Commentary on the hadith:

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"O Allah, have mercy on those who shave their heads."

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The Messenger of Allah, peace and blessings of Allah be upon him, prioritized those who shaved,

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because he, peace and blessings of Allah be upon him, shaved his own head.

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Thus, some people shaved and some trimmed.

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He prioritized those who followed his specific action,

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and prayed for those who trimmed on the third [request],

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and in one narration, on the fourth.

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This is because those who trimmed were limited by their choice to only trim.

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It also aligns with linguistic usage,

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for the one who shaves is the one who has reached the pinnacle of the act,

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while the one who trims is below him.

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Thus, it was appropriate to prefer shaving over trimming.

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"O Allah, forgive those who shave their heads."

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This supplication for forgiveness and mercy

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is merely to clarify the [greater] merit.

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From the benefits of the hadith:

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One learns from the hadith the superiority of shaving,

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because it is more complete in worship,

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and more indicative of the sincerity of intention in humbling oneself before Allah.

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This is because the one who trims retains some of his adornment,

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which Allah the Almighty intended

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for the pilgrim to abstain from.

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It also shows that the merit and ranking of deeds

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are not established except by textual evidence.

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It also shows the eagerness of the Companions, may Allah be pleased with them,

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to attain merit and reward.

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On the authority of Ibn ‘Abbas,

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from Mu‘awiyah, may Allah be pleased with them,

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who said:

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"I trimmed [the hair of] the Messenger of Allah, peace and blessings of Allah be upon him,

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with a mishqas (a sharp-pointed tool)."

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Commentary on the hadith:

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"I trimmed [the hair of] the Messenger of Allah, peace and blessings of Allah be upon him."

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This trimming took place during the ‘Umrah of al-Ji‘ranah.

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"With a mishqas" refers to a long blade,

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not a broad one.

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It is also said

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that it is an arrow with a broad head.

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From the benefits of the hadith:

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One learns from the hadith

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the permissibility of trimming,

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even if shaving is superior.

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It also shows the legitimacy of seeking assistance in shaving, sacrificial offerings, and similar matters.

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Chapter: The Nap on the Day of Sacrifice

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On the authority of Nafi‘,

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from Ibn ‘Umar, may Allah be pleased with them both,

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that he performed the circumambulation (tawaf) once,

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then took a nap,

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then came to Mina,

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meaning on the Day of Sacrifice.

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Commentary on the hadith:

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"Took a nap" (yaqil)

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refers to the "Qaylulah,"

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which is sleeping in the middle of the day.

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"Day of Sacrifice"

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means the tenth day of Dhu al-Hijjah.

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From the benefits of the hadith:

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One learns from the hadith

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the legitimacy of the Qaylulah (midday nap),

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and using it to assist in worship.

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It also shows that the action of a Companion in matters where personal opinion has no place

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carries the status of a ruling attributed to the Prophet (marfu‘).

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Chapter: The Sermon During the Days of Mina

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

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that the Messenger of Allah, peace and blessings of Allah be upon him,

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delivered a sermon to the people on the Day of Sacrifice.

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He said:

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"O people,

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what day is this?"

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They said:

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"A sacred day."

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He said:

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"And what land is this?"

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They said:

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"A sacred land."

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He said:

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"And what month is this?"

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They said:

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"A sacred month."

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He said:

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"Indeed, your blood, your wealth, and your honor are sacred to you,

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as sacred as this day of yours,

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in this land of yours,

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in this month of yours."

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He repeated this several times.

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Then he raised his head and said:

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"O Allah, have I conveyed?

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O Allah, have I conveyed?"

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Ibn ‘Abbas, may Allah be pleased with them both, said:

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"By Him in Whose hand is my soul,

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it was his testament to his Ummah.

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So let those who are present convey it to those who are absent.

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Do not return after me as disbelievers,

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striking the necks of one another."

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Commentary on the hadith:

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"A sacred land"

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means that fighting and other acts declared forbidden by text are prohibited therein.

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"And your honor"

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"Al-‘ird" (honor)

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is the aspect of a person that is subject to praise or blame.

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"It was his testament to his Ummah"

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means the words he spoke were his testament to his Ummah.

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"Those who are present"

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means those who were in that gathering.

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"Do not return after me as disbelievers"

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means do not act like the disbelievers,

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Or that some of you do not declare others disbelievers.

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And other interpretations have been mentioned.

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That some of you strike the necks of others.

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Meaning: that you fight one another.

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Because the habit of one who declares another a disbeliever,

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Is to deem their blood, honor, and wealth lawful.

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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 legitimacy of delivering a sermon and exhortation on the Day of Sacrifice.

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It also indicates that the obligation to convey knowledge is a communal duty (fard kifayah).

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Yet, it may become an individual obligation for some people.

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It emphasizes the prohibition and underscores its gravity in the most eloquent manner possible,

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Through repetition and similar rhetorical devices.

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It demonstrates the legitimacy of using parables.

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And of drawing analogies between similar matters.

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So that it may be clearer to the listener.

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It establishes the sanctity of inviolable blood, honor, and wealth.

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It shows that the sanctity of places and times is a matter established by divine decree (tawqifi).

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Ibn 'Abbas, may Allah be pleased with them both, said:

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I heard the Prophet, peace and blessings of Allah be upon him, delivering a sermon at 'Arafat.

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"Whoever does not find a pair of sandals, let him wear leather socks."

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"And whoever does not find an izar (waist wrapper), let him wear trousers."

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For the one in the state of ihram.

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Commentary on the hadith:

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Sandals (na'layn).

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A sandal (na'l).

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Footwear.

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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 legitimacy of delivering a sermon on the Day of 'Arafah.

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It shows the transition to a substitute when the original is unavailable.

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From 'Abdullah Ibn 'Umar, may Allah be pleased with them both, who said:

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The Messenger of Allah, peace and blessings of Allah be upon him, said during the Farewell Pilgrimage:

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In one narration: at Mina.

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"Is there any month you know to be of greater sanctity?"

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They said: "Yes, this month of ours."

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In one narration:

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"Do you know what month this is?"

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They said:

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"Allah and His Messenger know best."

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He said:

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"A sacred month."

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"Is there any land you know to be of greater sanctity?"

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They said:

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"Yes, this land of ours."

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In one narration:

245
00:12:44,759 --> 00:12:47,759
"Do you know what land this is?"

246
00:12:47,759 --> 00:12:48,759
They said:

247
00:12:48,759 --> 00:12:51,759
"Allah and His Messenger know best."

248
00:12:51,759 --> 00:12:52,789
He said:

249
00:12:52,789 --> 00:12:54,789
"A sacred land."

250
00:12:54,789 --> 00:12:55,919
He said:

251
00:12:55,919 --> 00:12:59,919
"Is there any day you know to be of greater sanctity?"

252
00:12:59,919 --> 00:13:00,950
They said:

253
00:13:00,950 --> 00:13:03,950
"Yes, this day of ours."

254
00:13:03,950 --> 00:13:06,200
In one narration:

255
00:13:06,200 --> 00:13:09,200
"Do you know what day this is?"

256
00:13:09,200 --> 00:13:10,200
They said:

257
00:13:10,200 --> 00:13:13,200
"Allah and His Messenger know best."

258
00:13:13,200 --> 00:13:14,240
He said:

259
00:13:14,240 --> 00:13:17,240
"For this is a sacred day."

260
00:13:17,240 --> 00:13:18,399
He said:

261
00:13:18,399 --> 00:13:21,399
"For Allah, Blessed and Exalted is He,"

262
00:13:21,399 --> 00:13:26,399
"Has made your blood, your wealth, and your honor sacred to one another,"

263
00:13:26,399 --> 00:13:28,399
"Except by its legal right."

264
00:13:28,399 --> 00:13:30,399
"Like the sanctity of this day of yours,"

265
00:13:30,399 --> 00:13:32,399
"In this land of yours,"

266
00:13:32,399 --> 00:13:35,399
"In this month of yours."

267
00:13:35,399 --> 00:13:37,460
"Have I conveyed the message?"

268
00:13:37,460 --> 00:13:38,460
(He said this) three times.

269
00:13:38,460 --> 00:13:40,460
Each time they answered him:

270
00:13:40,460 --> 00:13:42,460
"Yes, indeed."

271
00:13:42,460 --> 00:13:43,519
He said:

272
00:13:43,519 --> 00:13:46,519
"Woe to you" (or "Alas for you").

273
00:13:46,519 --> 00:13:49,519
"Do not return after me as disbelievers,"

274
00:13:49,519 --> 00:13:52,519
"Striking the necks of one another."

275
00:13:52,519 --> 00:13:55,970
He added in a narration as a commentary:

276
00:13:55,970 --> 00:14:00,970
The Prophet, peace be upon him, stood on the Day of Sacrifice between the Jamarat,

277
00:14:00,970 --> 00:14:03,970
During the pilgrimage in which he performed this.

278
00:14:03,970 --> 00:14:05,970
And he said:

279
00:14:05,970 --> 00:14:08,970
"This is the day of the Greater Pilgrimage."

280
00:14:08,970 --> 00:14:13,000
The Prophet, peace be upon him, began to say:

281
00:14:13,000 --> 00:14:15,000
"O Allah, bear witness."

282
00:14:15,000 --> 00:14:17,000
And he bade farewell to the people.

283
00:14:17,000 --> 00:14:19,000
So they said:

284
00:14:19,000 --> 00:14:22,799
"This is the Farewell Pilgrimage."

285
00:14:22,799 --> 00:14:26,279
Commentary on the hadith:

286
00:14:26,279 --> 00:14:28,279
"Greater sanctity."

287
00:14:28,279 --> 00:14:30,279
Meaning: most intense in sacredness.

288
00:14:30,279 --> 00:14:32,279
"This month of ours."

289
00:14:32,279 --> 00:14:34,320
Meaning: Dhu al-Hijjah.

290
00:14:34,320 --> 00:14:36,320
"This land of ours."

291
00:14:36,320 --> 00:14:37,379
Meaning: Makkah.

292
00:14:37,379 --> 00:14:39,379
"This day of ours."

293
00:14:39,379 --> 00:14:41,700
Meaning: The Day of Sacrifice.

294
00:14:41,700 --> 00:14:45,700
"Your blood, your wealth, and your honor are sacred to you."

295
00:14:45,700 --> 00:14:47,700
"Except by its legal right."

296
00:14:47,700 --> 00:14:49,860
Meaning: That which is established by the text of the law.

297
00:14:49,860 --> 00:14:52,860
"Woe to you" (or "Alas for you").

298
00:14:52,860 --> 00:14:57,860
"Woe" (wayl) is a word said to someone who has fallen into something they deserve.

299
00:14:57,860 --> 00:15:03,049
And "Alas" (wayh) is for someone who has fallen into something they do not deserve.

300
00:15:03,049 --> 00:15:05,049
"Do not return."

301
00:15:05,049 --> 00:15:07,049
Meaning: Do not revert.

302
00:15:07,049 --> 00:15:09,049
"As disbelievers after me."

303
00:15:09,049 --> 00:15:12,049
Meaning: Do not perform the deeds of the disbelievers.

304
00:15:12,049 --> 00:15:15,049
Or: "That some of you do not declare others disbelievers."

305
00:15:15,049 --> 00:15:17,049
And other interpretations have been mentioned.

306
00:15:17,049 --> 00:15:19,049
"Striking the necks of one another."

307
00:15:19,049 --> 00:15:21,049
Meaning: That you fight one another.

308
00:15:21,049 --> 00:15:23,049
Because it is the habit of one who declares another a disbeliever,

309
00:15:23,049 --> 00:15:26,049
To deem their blood, honor, and wealth lawful.

310
00:15:26,049 --> 00:15:28,080
"Do you know?"

311
00:15:28,080 --> 00:15:30,080
Meaning: Do you understand?

312
00:15:30,080 --> 00:15:31,080
"By this."

313
00:15:31,080 --> 00:15:35,080
Meaning: By the speech mentioned in the preceding sermon.

314
00:15:35,080 --> 00:15:36,309
"He began to..." (fatiaqa).

315
00:15:36,309 --> 00:15:38,309
Meaning: He started to.

316
00:15:38,309 --> 00:15:41,720
From the benefits of the hadith:

317
00:15:41,720 --> 00:15:44,590
It is derived from the hadith:

318
00:15:44,590 --> 00:15:47,590
The legitimacy of delivering a sermon on the Day of Sacrifice.

319
00:15:47,590 --> 00:15:51,590
It emphasizes the prohibition and underscores its gravity in the most eloquent manner possible,

320
00:15:51,590 --> 00:15:53,590
Through repetition and similar rhetorical devices.

321
00:15:53,590 --> 00:15:56,590
It demonstrates the legitimacy of using parables.

322
00:15:56,590 --> 00:15:58,590
And of drawing analogies between similar matters.

323
00:15:58,590 --> 00:16:01,590
So that it may be clearer to the listener.

324
00:16:01,590 --> 00:16:06,590
It establishes the sanctity of inviolable blood, honor, and wealth.

325
00:16:06,590 --> 00:16:11,590
It shows that the sanctity of places and times is only established by textual evidence.

326
00:16:11,590 --> 00:16:16,590
It shows that inviolable life may only be taken by its established legal right.

327
00:16:16,590 --> 00:16:19,590
This hadith is among the signs of Prophethood.

328
00:16:19,590 --> 00:16:22,590
For the fighting did indeed occur afterward.

329
00:16:22,590 --> 00:16:26,590
It shows that the Day of Sacrifice is the day of the Greater Pilgrimage.

330
00:16:26,590 --> 00:16:31,669
Chapter: Throwing Pebbles at the Jamarat.

331
00:16:31,669 --> 00:16:34,399
From Wabarah who said:

332
00:16:34,399 --> 00:16:37,399
I asked Ibn 'Umar, may Allah be pleased with them both:

333
00:16:37,399 --> 00:16:39,399
"When should I throw the pebbles at the Jamarat?"

334
00:16:39,399 --> 00:16:40,399
He said:

335
00:16:40,399 --> 00:16:43,399
"When your leader throws, then you throw."

336
00:16:43,399 --> 00:16:46,470
So I repeated the question to him.

337
00:16:46,470 --> 00:16:47,470
He said:

338
00:16:47,470 --> 00:16:49,470
"We used to wait for the right time,"

339
00:16:49,470 --> 00:16:52,470
"And when the sun passed its zenith, we would throw."

340
00:16:52,470 --> 00:16:55,919
Commentary on the hadith:

341
00:16:55,919 --> 00:16:58,360
"When should I throw the pebbles at the Jamarat?"

342
00:16:58,360 --> 00:17:01,360
Meaning: on days other than the Day of Sacrifice.

343
00:17:01,360 --> 00:17:03,360
"When your leader throws."

344
00:17:03,360 --> 00:17:04,359
The intended meaning is:

345
00:17:04,359 --> 00:17:07,359
The commander in charge of the pilgrimage.

346
00:17:07,359 --> 00:17:08,519
"The question."

347
00:17:08,519 --> 00:17:11,519
Meaning: The inquiry and request for a legal ruling.

348
00:17:11,519 --> 00:17:12,519
"We used to wait for the right time" (natahayyan).

349
00:17:12,519 --> 00:17:15,519
Meaning: We would watch the time and seek it out.

350
00:17:16,519 --> 00:17:20,710
From the benefits of the hadith:

351
00:17:20,710 --> 00:17:22,710
It is derived from the hadith:

352
00:17:22,710 --> 00:17:27,710
The time for throwing pebbles during the Days of Tashriq is after the sun passes its zenith.

353
00:17:27,710 --> 00:17:31,710
It shows the eagerness of the Tabi'un to know the Sunnah.

354
00:17:31,710 --> 00:17:34,710
It shows that the statement of a Companion, "We used to..."

355
00:17:34,710 --> 00:17:36,740
Has the status of a report attributed to the Prophet (marfu').

356
00:17:36,740 --> 00:17:41,740
It shows the legitimacy of repeating a question to a scholar or a mufti.

357
00:17:41,740 --> 00:17:45,740
It shows that the rites of Hajj follow the leadership of the supreme authority.

358
00:17:45,740 --> 00:17:50,720
Chapter: Throwing Pebbles at the Jamarat from the Bottom of the Valley.

359
00:17:50,720 --> 00:17:54,329
From 'Abd al-Rahman Ibn Yazid,

360
00:17:54,329 --> 00:17:57,329
That he was with Ibn Mas'ud, may Allah be pleased with him,

361
00:17:57,329 --> 00:18:00,329
When he threw pebbles at the Jamrat al-'Aqabah.

362
00:18:00,329 --> 00:18:02,329
He went down into the bottom of the valley,

363
00:18:02,329 --> 00:18:04,329
Until, when he was parallel with the tree,

364
00:18:04,329 --> 00:18:06,329
He approached it from the side.

365
00:18:06,329 --> 00:18:08,490
In one narration:

366
00:18:08,490 --> 00:18:10,490
He placed the House (the Ka'bah) to his left,

367
00:18:10,490 --> 00:18:12,490
And Mina to his right,

368
00:18:12,490 --> 00:18:14,680
Then he threw seven pebbles,

369
00:18:14,680 --> 00:18:17,680
Saying "Allahu Akbar" with each pebble.

370
00:18:17,680 --> 00:18:19,680
Then he said:

371
00:18:19,680 --> 00:18:22,680
"From here, by the One besides Whom there is no god,"

372
00:18:22,680 --> 00:18:26,680
"Stood the one upon whom Surah al-Baqarah was revealed,"

373
00:18:26,680 --> 00:18:28,680
Peace and blessings of Allah be upon him.

374
00:18:28,680 --> 00:18:32,230
Commentary on the hadith:

375
00:18:32,230 --> 00:18:34,640
Jamrat al-'Aqabah.

376
00:18:34,640 --> 00:18:36,640
It is the major Jamrah.

377
00:18:36,640 --> 00:18:38,640
"He went down into the bottom of the valley."

378
00:18:38,640 --> 00:18:41,640
Meaning: He stood in the bottom of the valley.

379
00:18:41,640 --> 00:18:43,640
"Parallel with the tree."

380
00:18:43,640 --> 00:18:45,640
Meaning: He stood opposite it.

381
00:18:45,640 --> 00:18:46,640
"He approached it from the side."

382
00:18:46,640 --> 00:18:48,640
Meaning: He came to it from its side.

383
00:18:48,640 --> 00:18:50,640
"From here."

384
00:18:50,640 --> 00:18:52,640
Meaning: From this position.

385
00:18:52,640 --> 00:18:54,680
Surah al-Baqarah.

386
00:18:54,680 --> 00:18:56,680
He mentioned Surah al-Baqarah,

387
00:18:56,680 --> 00:19:00,680
Because most of the rites of Hajj are mentioned therein.

388
00:19:00,680 --> 00:19:03,930
From the benefits of the hadith:

389
00:19:03,930 --> 00:19:06,730
It is derived from the hadith:

390
00:19:06,730 --> 00:19:09,730
That the one upon whom the matters of the rites were revealed,

391
00:19:09,730 --> 00:19:11,730
And from whom the Sacred Law was taken,

392
00:19:11,730 --> 00:19:13,730
Is more worthy and deserving of being followed,

393
00:19:13,730 --> 00:19:15,730
Than one who throws pebbles at the Jamrah from above it.

394
00:19:16,730 --> 00:19:19,730
It shows the permissibility of swearing an oath without being asked to do so.

395
00:19:19,730 --> 00:19:22,730
It shows the eagerness of the Companions, may Allah be pleased with them,

396
00:19:22,730 --> 00:19:26,730
To follow the guidance of the Prophet, peace and blessings of Allah be upon him.

397
00:19:26,730 --> 00:19:30,730
This demonstrates that teaching by example is more effective for the soul.

398
00:19:30,730 --> 00:19:35,619
Chapter: Regarding the Rammal (brisk walking) at the two Jamarat.

399
00:19:35,619 --> 00:19:38,619
He stands and faces the Qibla.

400
00:19:38,619 --> 00:19:42,579
On the authority of Ibn ‘Umar (may Allah be pleased with them both),

401
00:19:42,579 --> 00:19:45,579
that he used to stone the lower Jamara

402
00:19:45,579 --> 00:19:47,579
with seven pebbles,

403
00:19:47,579 --> 00:19:50,579
saying the takbir after each pebble.

404
00:19:50,579 --> 00:19:53,579
Then he would move forward until he reached level ground,

405
00:19:53,579 --> 00:19:56,579
where he would stand facing the Qibla.

406
00:19:56,579 --> 00:19:58,579
He would remain standing for a long time,

407
00:19:58,579 --> 00:20:00,579
supplicating and raising his hands.

408
00:20:00,579 --> 00:20:02,579
Then he would stone the middle Jamara.

409
00:20:02,579 --> 00:20:05,579
Then he would bear to the left and reach level ground,

410
00:20:05,579 --> 00:20:08,579
and stand facing the Qibla.

411
00:20:08,579 --> 00:20:10,579
He would remain standing for a long time,

412
00:20:10,579 --> 00:20:13,579
supplicating and raising his hands.

413
00:20:13,579 --> 00:20:15,579
He would remain standing for a long time.

414
00:20:15,579 --> 00:20:19,579
Then he would stone the Jamarat al-‘Aqaba from the bottom of the valley,

415
00:20:19,579 --> 00:20:21,579
and he would not stop there.

416
00:20:21,579 --> 00:20:24,579
Then he would depart and say,

417
00:20:24,579 --> 00:20:29,579
"This is how I saw the Prophet (peace be upon him) do it."

418
00:20:29,579 --> 00:20:34,079
Commentary on the hadith:

419
00:20:34,079 --> 00:20:36,079
The lower Jamara:

420
00:20:36,079 --> 00:20:37,079
Meaning the one

421
00:20:37,079 --> 00:20:40,079
closest to the direction of Masjid al-Khayf,

422
00:20:40,079 --> 00:20:42,079
and the closest of them to Mina.

423
00:20:42,079 --> 00:20:45,079
It is stoned from the second day of the sacrifice.

424
00:20:45,079 --> 00:20:47,240
"After each":

425
00:20:47,240 --> 00:20:49,279
Meaning following and subsequent to it.

426
00:20:49,279 --> 00:20:51,279
"Until he reaches level ground":

427
00:20:51,279 --> 00:20:53,440
Meaning he seeks the flat part of the land.

428
00:20:53,440 --> 00:20:55,440
The middle one:

429
00:20:55,440 --> 00:20:57,440
Meaning the middle Jamara.

430
00:20:57,440 --> 00:20:59,440
"Then he bears":

431
00:20:59,440 --> 00:21:00,440
Meaning he turns away.

432
00:21:00,440 --> 00:21:02,440
"To the left":

433
00:21:02,440 --> 00:21:05,039
Meaning the left side.

434
00:21:05,039 --> 00:21:08,839
From the benefits of the hadith:

435
00:21:08,839 --> 00:21:10,839
One learns from the hadith

436
00:21:10,839 --> 00:21:13,839
the keenness of the Companions (may Allah be pleased with them)

437
00:21:13,839 --> 00:21:16,839
to follow the Prophet (peace be upon him).

438
00:21:16,839 --> 00:21:18,839
It shows that the rites of Hajj

439
00:21:18,839 --> 00:21:20,839
are strictly defined (tawqifi).

440
00:21:20,839 --> 00:21:22,839
It shows the recommendation of prolonging supplication

441
00:21:22,839 --> 00:21:24,839
at the two Jamarat.

442
00:21:24,839 --> 00:21:26,839
It shows the intention to perform the easier action

443
00:21:26,839 --> 00:21:28,839
in worship.

444
00:21:28,839 --> 00:21:30,839
It shows that the dhikr and supplications

445
00:21:30,839 --> 00:21:33,839
in Hajj are both specific and general.

446
00:21:33,839 --> 00:21:36,910
It shows the recommendation of facing the Qibla

447
00:21:36,910 --> 00:21:40,960
during supplication.

448
00:21:40,960 --> 00:21:43,440
Chapter: The Farewell Tawaf.

449
00:21:43,440 --> 00:21:46,440
On the authority of Anas ibn Malik (may Allah be pleased with him),

450
00:21:46,440 --> 00:21:49,440
that the Prophet (peace be upon him)

451
00:21:49,440 --> 00:21:51,440
prayed Dhuhr, ‘Asr,

452
00:21:51,440 --> 00:21:53,440
Maghrib, and ‘Isha,

453
00:21:53,440 --> 00:21:56,440
then slept a short sleep at al-Muhassab,

454
00:21:56,440 --> 00:21:58,440
then rode to the House (the Ka'bah),

455
00:21:58,440 --> 00:22:00,880
and performed Tawaf around it.

456
00:22:00,880 --> 00:22:04,430
Commentary on the hadith:

457
00:22:04,430 --> 00:22:05,430
"Slept":

458
00:22:05,430 --> 00:22:06,430
Meaning he rested.

459
00:22:06,430 --> 00:22:08,430
"At al-Muhassab":

460
00:22:08,430 --> 00:22:10,430
Al-Muhassab is a spacious place

461
00:22:10,430 --> 00:22:12,430
between Mina and Makkah.

462
00:22:12,430 --> 00:22:15,430
It lies between the two mountains leading to the graveyards.

463
00:22:15,430 --> 00:22:16,430
It was named so

464
00:22:16,430 --> 00:22:18,430
because of the accumulation of pebbles there,

465
00:22:18,430 --> 00:22:20,430
brought by the floodwaters.

466
00:22:20,430 --> 00:22:23,750
From the benefits of the hadith:

467
00:22:23,750 --> 00:22:26,680
One learns from the hadith

468
00:22:26,680 --> 00:22:29,680
that the rites of Hajj are strictly defined.

469
00:22:29,680 --> 00:22:32,680
It shows seeking assistance through a short rest at night

470
00:22:32,680 --> 00:22:34,680
for the rites of Hajj.

471
00:22:34,680 --> 00:22:38,690
Chapter: If a woman menstruates

472
00:22:38,690 --> 00:22:40,690
after she has performed the Ifadah Tawaf.

473
00:22:40,690 --> 00:22:43,200
On the authority of ‘Ikrimah,

474
00:22:43,200 --> 00:22:44,200
that the people of Madinah

475
00:22:44,200 --> 00:22:47,200
asked Ibn ‘Abbas (may Allah be pleased with them both)

476
00:22:47,200 --> 00:22:49,200
about a woman who had performed Tawaf

477
00:22:49,200 --> 00:22:51,200
and then menstruated.

478
00:22:51,200 --> 00:22:52,200
He said to them,

479
00:22:52,200 --> 00:22:54,200
"She may depart."

480
00:22:54,200 --> 00:22:55,200
They said,

481
00:22:55,200 --> 00:22:57,200
"We will not take your opinion

482
00:22:57,200 --> 00:22:59,200
and abandon the opinion of Zayd."

483
00:22:59,200 --> 00:23:00,200
He said,

484
00:23:00,200 --> 00:23:02,200
"When you arrive in Madinah,

485
00:23:02,200 --> 00:23:03,200
then ask."

486
00:23:03,200 --> 00:23:05,200
So they arrived in Madinah

487
00:23:05,200 --> 00:23:06,200
and asked.

488
00:23:06,200 --> 00:23:08,200
Among those they asked

489
00:23:08,200 --> 00:23:10,200
was Umm Sulaym,

490
00:23:10,200 --> 00:23:12,200
and she mentioned the hadith of Safiyyah.

491
00:23:14,099 --> 00:23:17,549
Commentary on the hadith:

492
00:23:17,549 --> 00:23:19,549
"Abandon": meaning leave.

493
00:23:19,549 --> 00:23:23,609
"Zayd": meaning Ibn Thabit (may Allah be pleased with him).

494
00:23:23,609 --> 00:23:25,609
The hadith of Safiyyah

495
00:23:25,609 --> 00:23:30,059
was mentioned previously under number 226.

496
00:23:30,059 --> 00:23:33,829
From the benefits of the hadith:

497
00:23:33,829 --> 00:23:35,829
One learns from the hadith

498
00:23:35,829 --> 00:23:39,829
the permissibility of consulting scholars on issues.

499
00:23:39,829 --> 00:23:41,829
It shows the legitimacy of presenting a question

500
00:23:41,829 --> 00:23:43,829
to more than one scholar.

501
00:23:43,829 --> 00:23:48,829
It shows that women are more knowledgeable about their own affairs if they are learned.

502
00:23:48,829 --> 00:23:52,829
It shows the guidance to be certain in issuing fatwas and rulings.

503
00:23:52,829 --> 00:23:57,829
The hadith indicates that the Farewell Tawaf is waived for a menstruating woman.

504
00:23:57,829 --> 00:24:01,589
Chapter: Al-Muhassab.

505
00:24:01,589 --> 00:24:06,000
On the authority of ‘Aishah (may Allah be pleased with her), she said:

506
00:24:06,000 --> 00:24:11,000
"It was merely a place where the Prophet (peace be upon him) would stop

507
00:24:11,000 --> 00:24:14,000
so that it would be easier for his departure."

508
00:24:14,000 --> 00:24:16,000
Meaning at al-Abtah.

509
00:24:16,000 --> 00:24:20,089
Commentary on the hadith:

510
00:24:20,089 --> 00:24:25,190
"Easier": meaning more convenient for his journey to Madinah.

511
00:24:25,190 --> 00:24:26,190
"At al-Abtah":

512
00:24:26,190 --> 00:24:30,190
Al-Abtah, al-Batha’, and Khayf Bani Kinanah

513
00:24:30,190 --> 00:24:32,190
are names for the same thing.

514
00:24:32,190 --> 00:24:35,480
From the benefits of the hadith:

515
00:24:35,480 --> 00:24:38,180
One learns from the hadith

516
00:24:38,180 --> 00:24:41,180
the intention to choose the easier path in worship.

517
00:24:41,180 --> 00:24:45,180
It shows that stopping at al-Muhassab is not one of the rites of Hajj.

518
00:24:45,180 --> 00:24:51,200
On the authority of Ibn ‘Abbas (may Allah be pleased with them both), he said:

519
00:24:51,200 --> 00:24:54,200
"The stopping at al-Muhassab is nothing;

520
00:24:54,200 --> 00:24:59,200
it is merely a place where the Messenger of Allah (peace be upon him) stopped."

521
00:24:59,200 --> 00:25:02,640
Commentary on the hadith:

522
00:25:02,640 --> 00:25:05,119
"Al-Tahsib":

523
00:25:05,119 --> 00:25:09,119
Meaning when he departs from Mina to Makkah for the farewell,

524
00:25:09,119 --> 00:25:13,119
he stays at al-Muhassab until he rests there for a while,

525
00:25:13,119 --> 00:25:15,119
then enters Makkah.

526
00:25:15,119 --> 00:25:18,319
From the benefits of the hadith:

527
00:25:18,319 --> 00:25:20,990
One learns from the hadith

528
00:25:20,990 --> 00:25:25,079
that al-Tahsib is not one of the rites of Hajj.

529
00:25:25,079 --> 00:25:30,079
It shows seeking assistance through the rest at al-Muhassab for the rites of Hajj.

530
00:25:30,079 --> 00:25:40,130
It shows that the Companions (may Allah be pleased with them) were the most knowledgeable of people regarding the Sunnah of the Prophet (peace be upon him).

531
00:25:40,130 --> 00:25:44,130
Chapter: Stopping at Dhu Tuwa before entering Makkah,

532
00:25:44,130 --> 00:25:49,130
and stopping at al-Batha’ which is at Dhu al-Hulayfah when returning from Makkah.

533
00:25:49,130 --> 00:25:51,839
On the authority of Nafi‘,

534
00:25:51,839 --> 00:25:57,839
that Ibn ‘Umar (may Allah be pleased with them both) used to spend the night at Dhu Tuwa between the two mountain passes,

535
00:25:57,839 --> 00:26:01,839
then enter through the pass that is at the upper part of Makkah.

536
00:26:01,839 --> 00:26:05,839
When he arrived in Makkah for Hajj or ‘Umrah,

537
00:26:05,839 --> 00:26:09,839
he would not make his camel kneel except at the door of the mosque.

538
00:26:09,839 --> 00:26:13,839
Then he would enter and come to the Black Corner and start with it.

539
00:26:13,839 --> 00:26:19,839
Then he would perform seven circuits: three at a brisk pace and four walking.

540
00:26:19,839 --> 00:26:23,839
Then he would turn away and pray two rak‘ahs.

541
00:26:23,839 --> 00:26:27,839
Then he would set out before returning to his lodging,

542
00:26:27,839 --> 00:26:30,839
and perform Sa‘i between Safa and Marwah.

543
00:26:30,839 --> 00:26:33,839
When he departed from Hajj or ‘Umrah,

544
00:26:33,839 --> 00:26:36,839
he would make his camel kneel at the Batha’ which is at Dhu al-Hulayfah,

545
00:26:37,839 --> 00:26:42,839
where the Prophet (peace be upon him) used to make his camel kneel.

546
00:26:42,839 --> 00:26:46,480
Commentary on the hadith:

547
00:26:46,480 --> 00:26:50,920
"Spend the night": to sleep for the night.

548
00:26:50,920 --> 00:26:54,920
"At Dhu Tuwa": it is a place at the lower part of Makkah,

549
00:26:54,920 --> 00:26:57,920
in the direction of the usual ‘Umrah route.

550
00:26:57,920 --> 00:27:01,920
It is said it is between Makkah and al-Tan‘im.

551
00:27:01,920 --> 00:27:03,920
"Between the two passes":

552
00:27:03,920 --> 00:27:06,920
The pass is the mountain road.

553
00:27:06,920 --> 00:27:09,920
"Did not make his camel kneel":

554
00:27:09,920 --> 00:27:12,920
Meaning he made it sit down.

555
00:27:12,920 --> 00:27:15,920
Then he would enter the Sacred Mosque.

556
00:27:15,920 --> 00:27:17,920
"The Black Corner":

557
00:27:17,920 --> 00:27:20,920
Meaning the corner that contains the Black Stone.

558
00:27:20,920 --> 00:27:25,920
"Brisk pace": meaning he would perform Rammal in the first three circuits.

559
00:27:25,920 --> 00:27:31,240
"Departed": meaning returned, heading towards Madinah.

560
00:27:31,240 --> 00:27:35,140
From the benefits of the hadith:

561
00:27:35,140 --> 00:27:40,140
One learns from the hadith that teaching by example is more effective.

562
00:27:40,140 --> 00:27:47,140
It shows the keenness of Ibn ‘Umar (may Allah be pleased with them both) to follow the traces of the Prophet (peace be upon him).

563
00:27:47,140 --> 00:27:50,140
It shows that the beginning of the Tawaf circuit

564
00:27:50,140 --> 00:27:53,140
is from the corner that contains the Black Stone,

565
00:27:53,140 --> 00:27:55,140
and it ends there.

566
00:27:55,140 --> 00:27:59,140
It shows the legitimacy of Rammal in the first three circuits,

567
00:27:59,140 --> 00:28:02,140
and praying two rak‘ahs at the Maqam (Station of Ibrahim).

568
00:28:02,140 --> 00:28:05,140
It shows the intention to choose the easier path in worship.

569
00:28:05,140 --> 00:28:11,140
It shows the permissibility of following the actions of the Prophet (peace be upon him)

570
00:28:11,140 --> 00:28:12,140
by coincidence.

571
00:28:12,140 --> 00:28:16,160
On the authority of Nafi‘,

572
00:28:16,160 --> 00:28:20,160
that Ibn ‘Umar (may Allah be pleased with them both) used to pray there,

573
00:28:20,160 --> 00:28:22,160
meaning at al-Muhassab,

574
00:28:22,160 --> 00:28:24,160
Dhuhr, ‘Asr,

575
00:28:24,160 --> 00:28:26,160
Maghrib, and ‘Isha,

576
00:28:26,160 --> 00:28:28,160
and he would rest for a while,

577
00:28:28,160 --> 00:28:32,160
and he would attribute that to the Prophet (peace be upon him).

578
00:28:32,160 --> 00:28:35,799
Commentary on the hadith:

579
00:28:35,799 --> 00:28:38,240
Al-Muhassab:

580
00:28:38,240 --> 00:28:42,240
Al-Muhassab is a spacious place between Mina and Makkah.

581
00:28:42,240 --> 00:28:45,240
It lies between the two mountains leading to the graveyards.

582
00:28:45,240 --> 00:28:50,240
It was named so because of the accumulation of pebbles there, brought by the floodwaters.

583
00:28:50,240 --> 00:28:52,369
"Rest for a while":

584
00:28:52,369 --> 00:28:54,369
To sleep a short sleep.

585
00:28:54,369 --> 00:28:57,920
From the benefits of the hadith:

586
00:28:57,920 --> 00:29:00,940
One learns from the hadith

587
00:29:00,940 --> 00:29:03,940
that al-Tahsib is not one of the rites of Hajj.

588
00:29:03,940 --> 00:29:08,940
It shows seeking assistance through the rest at al-Muhassab for the rites of Hajj.

589
00:29:08,940 --> 00:29:15,940
It shows that the Companions (may Allah be pleased with them) were the most knowledgeable of people regarding the Sunnah of the Prophet (peace be upon him).

590
00:29:15,940 --> 00:29:19,940
It shows that teaching by example is more effective.

591
00:29:19,940 --> 00:29:26,940
It shows the keenness of Ibn ‘Umar (may Allah be pleased with them both) for the guidance of the Prophet (peace be upon him).

592
00:29:26,940 --> 00:29:34,440
Chapter: Trade during the Hajj season and selling in the markets of the Jahiliyyah.

593
00:29:34,440 --> 00:29:39,079
On the authority of Ibn ‘Abbas (may Allah be pleased with them both), he said:

594
00:29:39,079 --> 00:29:45,079
"‘Ukaz, Mijannah, and Dhu al-Majaz were markets during the Jahiliyyah.

595
00:29:45,079 --> 00:29:50,079
When Islam came, they felt it was sinful to engage in trade during it.

596
00:29:50,079 --> 00:29:52,079
Then Allah revealed:

597
00:29:52,079 --> 00:29:58,210
“It is no sin for you that ye seek the bounty of your Lord (by trading). But, when ye press on in the multitude from 'Arafat, remember Allah by the sacred monument. Remember Him as He hath guided you, although before ye were of those astray.” (2:198)

598
00:29:58,210 --> 00:30:00,210
during the Hajj seasons.

599
00:30:00,210 --> 00:30:03,660
Commentary on the hadith:

600
00:30:03,660 --> 00:30:09,920
'Ukaz is a location in the upper part of Najd, near 'Arafat.

601
00:30:09,920 --> 00:30:14,920
It was established as a marketplace fifteen years after the Year of the Elephant.

602
00:30:14,920 --> 00:30:22,109
Majannah is a location a few miles from Makkah, in the direction of Marr al-Zahran.

603
00:30:22,109 --> 00:30:26,240
Dhu al-Majaz is to the right of the standing place at 'Arafat.

604
00:30:26,240 --> 00:30:28,240
It was a frequented marketplace.

605
00:30:28,240 --> 00:30:32,240
"They felt it was sinful" means they feared falling into sin.

606
00:30:32,240 --> 00:30:35,240
By occupying themselves with things other than worship.

607
00:30:35,240 --> 00:30:38,619
Among the benefits of the hadith:

608
00:30:38,619 --> 00:30:41,319
It is derived from the hadith:

609
00:30:41,319 --> 00:30:45,319
The permissibility of pursuing worldly benefits during Hajj.

610
00:30:45,319 --> 00:30:52,319
It also indicates that there is no harm for one intending the rites of Hajj to buy and sell before or after entering the state of ihram.

611
00:30:52,319 --> 00:30:57,319
It also indicates that the passing thoughts of the soul regarding sin do not count against one.