WEBVTT 00:00:00.080 --> 00:00:03.379 In the name of Allah, the Most Gracious, the Most Merciful. 00:00:03.379 --> 00:00:06.349 Ifadah Center 00:00:06.349 --> 00:00:09.550 for Humanities Studies and Research 00:00:09.550 --> 00:00:10.849 presents 00:00:10.849 --> 00:00:15.949 The Abridged Sahih al-Bukhari 00:00:15.949 --> 00:00:18.859 Chapter: 00:00:18.859 --> 00:00:20.859 Decorative Cloths for Sacrificial Animals 00:00:20.859 --> 00:00:24.750 On the authority of ‘Ali, may Allah be pleased with him, 00:00:24.750 --> 00:00:30.449 that the Prophet, peace and blessings of Allah be upon him, commanded him to oversee his sacrificial animals. 00:00:30.449 --> 00:00:32.079 In another narration: 00:00:32.579 --> 00:00:37.240 The Prophet, peace and blessings of Allah be upon him, gifted one hundred sacrificial animals, 00:00:37.240 --> 00:00:39.740 and [commanded him] to distribute all of them— 00:00:39.740 --> 00:00:43.240 their meat, their hides, and their decorative cloths— 00:00:43.240 --> 00:00:48.200 and not to give any part of them to the butcher as his wages. 00:00:48.200 --> 00:00:51.549 Commentary on the hadith: 00:00:51.549 --> 00:00:53.549 Decorative cloths for sacrificial animals. 00:00:53.549 --> 00:00:55.049 The "Jalal" (decorative cloth) 00:00:55.049 --> 00:01:00.049 is what is placed on the back of an animal, such as camels, horses, and others. 00:01:00.049 --> 00:01:05.239 Some specify the use of such coverings for camels, consisting of blankets and the like. 00:01:05.239 --> 00:01:06.739 "Their butcher’s wages" 00:01:06.739 --> 00:01:08.239 refers to "Jizarah," 00:01:08.239 --> 00:01:12.239 which is what the butcher takes from the slaughtered animal as payment for his services. 00:01:12.239 --> 00:01:16.519 From the benefits of the hadith: 00:01:16.519 --> 00:01:18.519 One learns from the hadith 00:01:18.519 --> 00:01:21.519 the legitimacy of appointing an agent for the sacrificial offering (hadi). 00:01:21.519 --> 00:01:25.090 It also indicates the permissibility of distributing the entire sacrificial offering. 00:01:25.090 --> 00:01:32.069 It also indicates the distribution of the decorative cloths and hides of the sacrificial animals among the poor. 00:01:32.069 --> 00:01:35.709 Chapter: Slaughtering Camels While Bound 00:01:35.709 --> 00:01:38.709 On the authority of Ziyad ibn Jubayr, who said: 00:01:38.709 --> 00:01:45.709 I saw Ibn ‘Umar, may Allah be pleased with them both, come upon a man who had made his camel kneel to slaughter it. 00:01:45.709 --> 00:01:46.709 He said: 00:01:46.709 --> 00:01:49.709 "Make it stand, bound." 00:01:49.709 --> 00:01:54.349 [This is] the Sunnah of Muhammad, peace and blessings of Allah be upon him. 00:01:54.349 --> 00:01:57.859 Commentary on the hadith: 00:01:57.859 --> 00:02:01.430 "Made his camel kneel" means he made it lie down. 00:02:01.430 --> 00:02:05.459 "Make it stand" means urge it to rise. 00:02:05.459 --> 00:02:08.460 "Standing" means upright. 00:02:08.460 --> 00:02:10.460 "Bound" means tied, 00:02:10.460 --> 00:02:13.460 specifically with the left foreleg hobbled. 00:02:13.460 --> 00:02:16.909 From the benefits of the hadith: 00:02:16.909 --> 00:02:20.000 One learns from the hadith 00:02:20.000 --> 00:02:24.000 the recommendation of slaughtering camels in the aforementioned manner. 00:02:24.000 --> 00:02:26.000 It also includes teaching the ignorant, 00:02:26.000 --> 00:02:30.000 and not remaining silent when the Sunnah is violated. 00:02:30.000 --> 00:02:33.000 It also shows that when a Companion says, "It is from the Sunnah that such-and-such be done," 00:02:33.000 --> 00:02:35.000 it carries the status of a ruling attributed to the Prophet (marfu‘). 00:02:35.000 --> 00:02:41.110 Chapter: What May Be Eaten from the Sacrificial Animals and What Is Given in Charity 00:02:41.110 --> 00:02:45.969 On the authority of Jabir ibn ‘Abdullah, may Allah be pleased with them both, who said: 00:02:45.969 --> 00:02:51.000 We used not to eat the meat of our sacrificial animals for more than three days in Mina. 00:02:51.000 --> 00:02:56.000 Then the Prophet, peace and blessings of Allah be upon him, granted us a concession, saying: 00:02:56.000 --> 00:02:58.000 "Eat and take provisions with you." 00:02:58.000 --> 00:03:01.000 So we ate and took provisions. 00:03:01.000 --> 00:03:03.159 In another narration: 00:03:03.159 --> 00:03:10.159 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. 00:03:10.159 --> 00:03:13.870 Commentary on the hadith: 00:03:13.870 --> 00:03:16.409 "More than three days in Mina" 00:03:16.409 --> 00:03:19.409 refers to the three days spent in Mina, 00:03:19.409 --> 00:03:22.409 which are the "appointed days." 00:03:22.409 --> 00:03:25.409 "Granted a concession" means he permitted it. 00:03:25.409 --> 00:03:28.479 "Take provisions" means to store them. 00:03:28.479 --> 00:03:31.639 From the benefits of the hadith: 00:03:31.639 --> 00:03:37.500 One learns from the hadith that concessions are established by textual evidence. 00:03:37.500 --> 00:03:40.500 It also shows that the statement of a Companion, "We used to..." 00:03:40.500 --> 00:03:42.500 carries the status of a ruling attributed to the Prophet (marfu‘), 00:03:42.500 --> 00:03:46.500 because it is linked to the time of the Prophet, peace and blessings of Allah be upon him. 00:03:46.500 --> 00:03:52.449 Chapter: Shaving and Trimming [the Hair] Upon Exiting Ihram 00:03:52.449 --> 00:03:54.870 On the authority of Ibn ‘Umar, 00:03:54.870 --> 00:03:59.870 that the Prophet, peace and blessings of Allah be upon him, shaved his head during the Farewell Pilgrimage, 00:03:59.870 --> 00:04:01.870 as did a group of his Companions, 00:04:01.870 --> 00:04:03.870 while some of them trimmed theirs. 00:04:03.870 --> 00:04:07.349 Commentary on the hadith: 00:04:07.349 --> 00:04:09.860 "And a group of his Companions" 00:04:09.860 --> 00:04:14.860 means they were following the action of the Prophet, peace and blessings of Allah be upon him. 00:04:14.860 --> 00:04:18.279 From the benefits of the hadith: 00:04:18.279 --> 00:04:24.040 One learns from the hadith the superiority of shaving over trimming. 00:04:24.040 --> 00:04:28.040 It also shows that there is no cause for disapproval in matters of diversity (ikhtilaf al-tanawwu‘). 00:04:28.040 --> 00:04:33.120 On the authority of ‘Abdullah ibn ‘Umar, may Allah be pleased with them both, 00:04:33.120 --> 00:04:37.120 that the Messenger of Allah, peace and blessings of Allah be upon him, said: 00:04:37.120 --> 00:04:40.120 "O Allah, have mercy on those who shave their heads." 00:04:40.120 --> 00:04:42.120 They said: 00:04:42.120 --> 00:04:45.120 "And those who trim, O Messenger of Allah?" 00:04:45.120 --> 00:04:46.120 He said: 00:04:46.120 --> 00:04:49.120 "O Allah, have mercy on those who shave their heads." 00:04:49.120 --> 00:04:50.120 They said: 00:04:50.120 --> 00:04:53.120 "And those who trim, O Messenger of Allah?" 00:04:53.120 --> 00:04:54.120 He said: 00:04:54.120 --> 00:04:56.120 "And those who trim." 00:04:56.120 --> 00:05:00.319 On the authority of Abu Hurayrah, may Allah be pleased with him, who said: 00:05:00.319 --> 00:05:03.319 The Messenger of Allah, peace and blessings of Allah be upon him, said: 00:05:03.319 --> 00:05:06.319 "O Allah, forgive those who shave their heads." 00:05:06.319 --> 00:05:24.350 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." 00:05:24.350 --> 00:05:28.500 Commentary on the hadith: 00:05:28.500 --> 00:05:31.500 "O Allah, have mercy on those who shave their heads." 00:05:31.500 --> 00:05:35.500 The Messenger of Allah, peace and blessings of Allah be upon him, prioritized those who shaved, 00:05:35.500 --> 00:05:39.500 because he, peace and blessings of Allah be upon him, shaved his own head. 00:05:39.500 --> 00:05:42.500 Thus, some people shaved and some trimmed. 00:05:42.500 --> 00:05:44.500 He prioritized those who followed his specific action, 00:05:44.500 --> 00:05:47.500 and prayed for those who trimmed on the third [request], 00:05:47.500 --> 00:05:50.500 and in one narration, on the fourth. 00:05:50.500 --> 00:05:54.500 This is because those who trimmed were limited by their choice to only trim. 00:05:54.500 --> 00:05:57.560 It also aligns with linguistic usage, 00:05:57.560 --> 00:06:00.560 for the one who shaves is the one who has reached the pinnacle of the act, 00:06:00.560 --> 00:06:02.560 while the one who trims is below him. 00:06:02.560 --> 00:06:06.560 Thus, it was appropriate to prefer shaving over trimming. 00:06:06.560 --> 00:06:09.850 "O Allah, forgive those who shave their heads." 00:06:09.850 --> 00:06:11.850 This supplication for forgiveness and mercy 00:06:11.850 --> 00:06:14.850 is merely to clarify the [greater] merit. 00:06:14.850 --> 00:06:18.399 From the benefits of the hadith: 00:06:18.399 --> 00:06:23.290 One learns from the hadith the superiority of shaving, 00:06:23.290 --> 00:06:25.290 because it is more complete in worship, 00:06:25.290 --> 00:06:29.290 and more indicative of the sincerity of intention in humbling oneself before Allah. 00:06:29.290 --> 00:06:32.290 This is because the one who trims retains some of his adornment, 00:06:32.290 --> 00:06:34.290 which Allah the Almighty intended 00:06:34.290 --> 00:06:37.290 for the pilgrim to abstain from. 00:06:37.290 --> 00:06:40.360 It also shows that the merit and ranking of deeds 00:06:40.360 --> 00:06:43.360 are not established except by textual evidence. 00:06:43.360 --> 00:06:46.360 It also shows the eagerness of the Companions, may Allah be pleased with them, 00:06:46.360 --> 00:06:48.360 to attain merit and reward. 00:06:48.360 --> 00:06:52.600 On the authority of Ibn ‘Abbas, 00:06:52.600 --> 00:06:55.600 from Mu‘awiyah, may Allah be pleased with them, 00:06:55.600 --> 00:06:57.600 who said: 00:06:57.600 --> 00:07:00.600 "I trimmed [the hair of] the Messenger of Allah, peace and blessings of Allah be upon him, 00:07:00.600 --> 00:07:02.600 with a mishqas (a sharp-pointed tool)." 00:07:02.600 --> 00:07:06.139 Commentary on the hadith: 00:07:06.139 --> 00:07:10.720 "I trimmed [the hair of] the Messenger of Allah, peace and blessings of Allah be upon him." 00:07:10.720 --> 00:07:14.839 This trimming took place during the ‘Umrah of al-Ji‘ranah. 00:07:14.839 --> 00:07:17.839 "With a mishqas" refers to a long blade, 00:07:17.839 --> 00:07:19.839 not a broad one. 00:07:19.839 --> 00:07:20.839 It is also said 00:07:20.839 --> 00:07:23.839 that it is an arrow with a broad head. 00:07:23.839 --> 00:07:28.439 From the benefits of the hadith: 00:07:28.439 --> 00:07:30.439 One learns from the hadith 00:07:30.439 --> 00:07:32.439 the permissibility of trimming, 00:07:32.439 --> 00:07:34.439 even if shaving is superior. 00:07:34.439 --> 00:07:39.439 It also shows the legitimacy of seeking assistance in shaving, sacrificial offerings, and similar matters. 00:07:39.439 --> 00:07:43.949 Chapter: The Nap on the Day of Sacrifice 00:07:43.949 --> 00:07:46.430 On the authority of Nafi‘, 00:07:46.430 --> 00:07:49.430 from Ibn ‘Umar, may Allah be pleased with them both, 00:07:49.430 --> 00:07:51.430 that he performed the circumambulation (tawaf) once, 00:07:51.430 --> 00:07:53.430 then took a nap, 00:07:53.430 --> 00:07:55.430 then came to Mina, 00:07:55.430 --> 00:07:57.430 meaning on the Day of Sacrifice. 00:07:57.430 --> 00:08:01.040 Commentary on the hadith: 00:08:01.040 --> 00:08:02.449 "Took a nap" (yaqil) 00:08:02.449 --> 00:08:04.449 refers to the "Qaylulah," 00:08:04.449 --> 00:08:06.449 which is sleeping in the middle of the day. 00:08:06.449 --> 00:08:08.480 "Day of Sacrifice" 00:08:08.480 --> 00:08:11.480 means the tenth day of Dhu al-Hijjah. 00:08:11.480 --> 00:08:14.769 From the benefits of the hadith: 00:08:14.769 --> 00:08:17.509 One learns from the hadith 00:08:17.509 --> 00:08:19.509 the legitimacy of the Qaylulah (midday nap), 00:08:19.509 --> 00:08:22.509 and using it to assist in worship. 00:08:22.509 --> 00:08:26.509 It also shows that the action of a Companion in matters where personal opinion has no place 00:08:26.509 --> 00:08:28.509 carries the status of a ruling attributed to the Prophet (marfu‘). 00:08:28.509 --> 00:08:33.590 Chapter: The Sermon During the Days of Mina 00:08:33.590 --> 00:08:37.000 On the authority of Ibn ‘Abbas, may Allah be pleased with them both, 00:08:37.000 --> 00:08:40.000 that the Messenger of Allah, peace and blessings of Allah be upon him, 00:08:40.000 --> 00:08:43.000 delivered a sermon to the people on the Day of Sacrifice. 00:08:43.000 --> 00:08:44.000 He said: 00:08:44.000 --> 00:08:46.000 "O people, 00:08:46.000 --> 00:08:49.000 what day is this?" 00:08:49.000 --> 00:08:50.039 They said: 00:08:50.039 --> 00:08:52.039 "A sacred day." 00:08:52.039 --> 00:08:53.039 He said: 00:08:53.039 --> 00:08:55.039 "And what land is this?" 00:08:55.039 --> 00:08:56.039 They said: 00:08:56.039 --> 00:08:58.039 "A sacred land." 00:08:58.039 --> 00:08:59.070 He said: 00:08:59.070 --> 00:09:02.070 "And what month is this?" 00:09:02.070 --> 00:09:03.070 They said: 00:09:03.070 --> 00:09:05.070 "A sacred month." 00:09:05.070 --> 00:09:06.230 He said: 00:09:06.230 --> 00:09:11.230 "Indeed, your blood, your wealth, and your honor are sacred to you, 00:09:11.230 --> 00:09:14.230 as sacred as this day of yours, 00:09:14.230 --> 00:09:16.230 in this land of yours, 00:09:16.230 --> 00:09:18.230 in this month of yours." 00:09:18.230 --> 00:09:20.230 He repeated this several times. 00:09:20.230 --> 00:09:23.230 Then he raised his head and said: 00:09:23.230 --> 00:09:26.230 "O Allah, have I conveyed? 00:09:27.230 --> 00:09:29.230 O Allah, have I conveyed?" 00:09:29.230 --> 00:09:32.230 Ibn ‘Abbas, may Allah be pleased with them both, said: 00:09:32.230 --> 00:09:35.230 "By Him in Whose hand is my soul, 00:09:35.230 --> 00:09:38.230 it was his testament to his Ummah. 00:09:38.230 --> 00:09:41.230 So let those who are present convey it to those who are absent. 00:09:41.230 --> 00:09:44.320 Do not return after me as disbelievers, 00:09:44.320 --> 00:09:47.320 striking the necks of one another." 00:09:47.320 --> 00:09:51.539 Commentary on the hadith: 00:09:51.539 --> 00:09:53.539 "A sacred land" 00:09:53.539 --> 00:09:59.799 means that fighting and other acts declared forbidden by text are prohibited therein. 00:09:59.799 --> 00:10:01.799 "And your honor" 00:10:01.799 --> 00:10:02.799 "Al-‘ird" (honor) 00:10:02.799 --> 00:10:05.860 is the aspect of a person that is subject to praise or blame. 00:10:05.860 --> 00:10:08.860 "It was his testament to his Ummah" 00:10:08.860 --> 00:10:14.080 means the words he spoke were his testament to his Ummah. 00:10:14.080 --> 00:10:15.080 "Those who are present" 00:10:15.080 --> 00:10:18.120 means those who were in that gathering. 00:10:18.120 --> 00:10:21.120 "Do not return after me as disbelievers" 00:10:21.120 --> 00:10:23.120 means do not act like the disbelievers, 00:10:23.120 --> 00:10:26.120 Or that some of you do not declare others disbelievers. 00:10:26.120 --> 00:10:28.120 And other interpretations have been mentioned. 00:10:28.120 --> 00:10:31.120 That some of you strike the necks of others. 00:10:31.120 --> 00:10:33.120 Meaning: that you fight one another. 00:10:33.120 --> 00:10:35.120 Because the habit of one who declares another a disbeliever, 00:10:35.120 --> 00:10:38.120 Is to deem their blood, honor, and wealth lawful. 00:10:38.120 --> 00:10:42.240 From the benefits of the hadith: 00:10:42.240 --> 00:10:44.240 It is derived from the hadith: 00:10:44.240 --> 00:10:48.240 The legitimacy of delivering a sermon and exhortation on the Day of Sacrifice. 00:10:48.240 --> 00:10:52.240 It also indicates that the obligation to convey knowledge is a communal duty (fard kifayah). 00:10:52.240 --> 00:10:55.240 Yet, it may become an individual obligation for some people. 00:10:55.240 --> 00:11:00.240 It emphasizes the prohibition and underscores its gravity in the most eloquent manner possible, 00:11:00.240 --> 00:11:02.240 Through repetition and similar rhetorical devices. 00:11:02.240 --> 00:11:05.240 It demonstrates the legitimacy of using parables. 00:11:05.240 --> 00:11:07.240 And of drawing analogies between similar matters. 00:11:07.240 --> 00:11:10.240 So that it may be clearer to the listener. 00:11:10.240 --> 00:11:15.240 It establishes the sanctity of inviolable blood, honor, and wealth. 00:11:15.240 --> 00:11:22.220 It shows that the sanctity of places and times is a matter established by divine decree (tawqifi). 00:11:22.220 --> 00:11:25.220 Ibn 'Abbas, may Allah be pleased with them both, said: 00:11:25.220 --> 00:11:30.220 I heard the Prophet, peace and blessings of Allah be upon him, delivering a sermon at 'Arafat. 00:11:30.220 --> 00:11:35.220 "Whoever does not find a pair of sandals, let him wear leather socks." 00:11:35.220 --> 00:11:39.220 "And whoever does not find an izar (waist wrapper), let him wear trousers." 00:11:39.220 --> 00:11:41.919 For the one in the state of ihram. 00:11:41.919 --> 00:11:45.399 Commentary on the hadith: 00:11:45.399 --> 00:11:46.399 Sandals (na'layn). 00:11:46.399 --> 00:11:47.399 A sandal (na'l). 00:11:47.399 --> 00:11:49.820 Footwear. 00:11:49.820 --> 00:11:53.750 From the benefits of the hadith: 00:11:53.750 --> 00:11:55.750 It is derived from the hadith: 00:11:55.750 --> 00:11:58.750 The legitimacy of delivering a sermon on the Day of 'Arafah. 00:11:58.750 --> 00:12:04.759 It shows the transition to a substitute when the original is unavailable. 00:12:04.759 --> 00:12:07.759 From 'Abdullah Ibn 'Umar, may Allah be pleased with them both, who said: 00:12:07.759 --> 00:12:12.759 The Messenger of Allah, peace and blessings of Allah be upon him, said during the Farewell Pilgrimage: 00:12:12.759 --> 00:12:16.049 In one narration: at Mina. 00:12:16.049 --> 00:12:20.049 "Is there any month you know to be of greater sanctity?" 00:12:20.049 --> 00:12:24.210 They said: "Yes, this month of ours." 00:12:24.210 --> 00:12:25.210 In one narration: 00:12:25.210 --> 00:12:28.210 "Do you know what month this is?" 00:12:28.210 --> 00:12:29.210 They said: 00:12:29.210 --> 00:12:32.210 "Allah and His Messenger know best." 00:12:32.210 --> 00:12:33.210 He said: 00:12:33.210 --> 00:12:35.500 "A sacred month." 00:12:35.500 --> 00:12:39.500 "Is there any land you know to be of greater sanctity?" 00:12:39.500 --> 00:12:40.500 They said: 00:12:40.500 --> 00:12:43.759 "Yes, this land of ours." 00:12:43.759 --> 00:12:44.759 In one narration: 00:12:44.759 --> 00:12:47.759 "Do you know what land this is?" 00:12:47.759 --> 00:12:48.759 They said: 00:12:48.759 --> 00:12:51.759 "Allah and His Messenger know best." 00:12:51.759 --> 00:12:52.789 He said: 00:12:52.789 --> 00:12:54.789 "A sacred land." 00:12:54.789 --> 00:12:55.919 He said: 00:12:55.919 --> 00:12:59.919 "Is there any day you know to be of greater sanctity?" 00:12:59.919 --> 00:13:00.950 They said: 00:13:00.950 --> 00:13:03.950 "Yes, this day of ours." 00:13:03.950 --> 00:13:06.200 In one narration: 00:13:06.200 --> 00:13:09.200 "Do you know what day this is?" 00:13:09.200 --> 00:13:10.200 They said: 00:13:10.200 --> 00:13:13.200 "Allah and His Messenger know best." 00:13:13.200 --> 00:13:14.240 He said: 00:13:14.240 --> 00:13:17.240 "For this is a sacred day." 00:13:17.240 --> 00:13:18.399 He said: 00:13:18.399 --> 00:13:21.399 "For Allah, Blessed and Exalted is He," 00:13:21.399 --> 00:13:26.399 "Has made your blood, your wealth, and your honor sacred to one another," 00:13:26.399 --> 00:13:28.399 "Except by its legal right." 00:13:28.399 --> 00:13:30.399 "Like the sanctity of this day of yours," 00:13:30.399 --> 00:13:32.399 "In this land of yours," 00:13:32.399 --> 00:13:35.399 "In this month of yours." 00:13:35.399 --> 00:13:37.460 "Have I conveyed the message?" 00:13:37.460 --> 00:13:38.460 (He said this) three times. 00:13:38.460 --> 00:13:40.460 Each time they answered him: 00:13:40.460 --> 00:13:42.460 "Yes, indeed." 00:13:42.460 --> 00:13:43.519 He said: 00:13:43.519 --> 00:13:46.519 "Woe to you" (or "Alas for you"). 00:13:46.519 --> 00:13:49.519 "Do not return after me as disbelievers," 00:13:49.519 --> 00:13:52.519 "Striking the necks of one another." 00:13:52.519 --> 00:13:55.970 He added in a narration as a commentary: 00:13:55.970 --> 00:14:00.970 The Prophet, peace be upon him, stood on the Day of Sacrifice between the Jamarat, 00:14:00.970 --> 00:14:03.970 During the pilgrimage in which he performed this. 00:14:03.970 --> 00:14:05.970 And he said: 00:14:05.970 --> 00:14:08.970 "This is the day of the Greater Pilgrimage." 00:14:08.970 --> 00:14:13.000 The Prophet, peace be upon him, began to say: 00:14:13.000 --> 00:14:15.000 "O Allah, bear witness." 00:14:15.000 --> 00:14:17.000 And he bade farewell to the people. 00:14:17.000 --> 00:14:19.000 So they said: 00:14:19.000 --> 00:14:22.799 "This is the Farewell Pilgrimage." 00:14:22.799 --> 00:14:26.279 Commentary on the hadith: 00:14:26.279 --> 00:14:28.279 "Greater sanctity." 00:14:28.279 --> 00:14:30.279 Meaning: most intense in sacredness. 00:14:30.279 --> 00:14:32.279 "This month of ours." 00:14:32.279 --> 00:14:34.320 Meaning: Dhu al-Hijjah. 00:14:34.320 --> 00:14:36.320 "This land of ours." 00:14:36.320 --> 00:14:37.379 Meaning: Makkah. 00:14:37.379 --> 00:14:39.379 "This day of ours." 00:14:39.379 --> 00:14:41.700 Meaning: The Day of Sacrifice. 00:14:41.700 --> 00:14:45.700 "Your blood, your wealth, and your honor are sacred to you." 00:14:45.700 --> 00:14:47.700 "Except by its legal right." 00:14:47.700 --> 00:14:49.860 Meaning: That which is established by the text of the law. 00:14:49.860 --> 00:14:52.860 "Woe to you" (or "Alas for you"). 00:14:52.860 --> 00:14:57.860 "Woe" (wayl) is a word said to someone who has fallen into something they deserve. 00:14:57.860 --> 00:15:03.049 And "Alas" (wayh) is for someone who has fallen into something they do not deserve. 00:15:03.049 --> 00:15:05.049 "Do not return." 00:15:05.049 --> 00:15:07.049 Meaning: Do not revert. 00:15:07.049 --> 00:15:09.049 "As disbelievers after me." 00:15:09.049 --> 00:15:12.049 Meaning: Do not perform the deeds of the disbelievers. 00:15:12.049 --> 00:15:15.049 Or: "That some of you do not declare others disbelievers." 00:15:15.049 --> 00:15:17.049 And other interpretations have been mentioned. 00:15:17.049 --> 00:15:19.049 "Striking the necks of one another." 00:15:19.049 --> 00:15:21.049 Meaning: That you fight one another. 00:15:21.049 --> 00:15:23.049 Because it is the habit of one who declares another a disbeliever, 00:15:23.049 --> 00:15:26.049 To deem their blood, honor, and wealth lawful. 00:15:26.049 --> 00:15:28.080 "Do you know?" 00:15:28.080 --> 00:15:30.080 Meaning: Do you understand? 00:15:30.080 --> 00:15:31.080 "By this." 00:15:31.080 --> 00:15:35.080 Meaning: By the speech mentioned in the preceding sermon. 00:15:35.080 --> 00:15:36.309 "He began to..." (fatiaqa). 00:15:36.309 --> 00:15:38.309 Meaning: He started to. 00:15:38.309 --> 00:15:41.720 From the benefits of the hadith: 00:15:41.720 --> 00:15:44.590 It is derived from the hadith: 00:15:44.590 --> 00:15:47.590 The legitimacy of delivering a sermon on the Day of Sacrifice. 00:15:47.590 --> 00:15:51.590 It emphasizes the prohibition and underscores its gravity in the most eloquent manner possible, 00:15:51.590 --> 00:15:53.590 Through repetition and similar rhetorical devices. 00:15:53.590 --> 00:15:56.590 It demonstrates the legitimacy of using parables. 00:15:56.590 --> 00:15:58.590 And of drawing analogies between similar matters. 00:15:58.590 --> 00:16:01.590 So that it may be clearer to the listener. 00:16:01.590 --> 00:16:06.590 It establishes the sanctity of inviolable blood, honor, and wealth. 00:16:06.590 --> 00:16:11.590 It shows that the sanctity of places and times is only established by textual evidence. 00:16:11.590 --> 00:16:16.590 It shows that inviolable life may only be taken by its established legal right. 00:16:16.590 --> 00:16:19.590 This hadith is among the signs of Prophethood. 00:16:19.590 --> 00:16:22.590 For the fighting did indeed occur afterward. 00:16:22.590 --> 00:16:26.590 It shows that the Day of Sacrifice is the day of the Greater Pilgrimage. 00:16:26.590 --> 00:16:31.669 Chapter: Throwing Pebbles at the Jamarat. 00:16:31.669 --> 00:16:34.399 From Wabarah who said: 00:16:34.399 --> 00:16:37.399 I asked Ibn 'Umar, may Allah be pleased with them both: 00:16:37.399 --> 00:16:39.399 "When should I throw the pebbles at the Jamarat?" 00:16:39.399 --> 00:16:40.399 He said: 00:16:40.399 --> 00:16:43.399 "When your leader throws, then you throw." 00:16:43.399 --> 00:16:46.470 So I repeated the question to him. 00:16:46.470 --> 00:16:47.470 He said: 00:16:47.470 --> 00:16:49.470 "We used to wait for the right time," 00:16:49.470 --> 00:16:52.470 "And when the sun passed its zenith, we would throw." 00:16:52.470 --> 00:16:55.919 Commentary on the hadith: 00:16:55.919 --> 00:16:58.360 "When should I throw the pebbles at the Jamarat?" 00:16:58.360 --> 00:17:01.360 Meaning: on days other than the Day of Sacrifice. 00:17:01.360 --> 00:17:03.360 "When your leader throws." 00:17:03.360 --> 00:17:04.359 The intended meaning is: 00:17:04.359 --> 00:17:07.359 The commander in charge of the pilgrimage. 00:17:07.359 --> 00:17:08.519 "The question." 00:17:08.519 --> 00:17:11.519 Meaning: The inquiry and request for a legal ruling. 00:17:11.519 --> 00:17:12.519 "We used to wait for the right time" (natahayyan). 00:17:12.519 --> 00:17:15.519 Meaning: We would watch the time and seek it out. 00:17:16.519 --> 00:17:20.710 From the benefits of the hadith: 00:17:20.710 --> 00:17:22.710 It is derived from the hadith: 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. 00:17:27.710 --> 00:17:31.710 It shows the eagerness of the Tabi'un to know the Sunnah. 00:17:31.710 --> 00:17:34.710 It shows that the statement of a Companion, "We used to..." 00:17:34.710 --> 00:17:36.740 Has the status of a report attributed to the Prophet (marfu'). 00:17:36.740 --> 00:17:41.740 It shows the legitimacy of repeating a question to a scholar or a mufti. 00:17:41.740 --> 00:17:45.740 It shows that the rites of Hajj follow the leadership of the supreme authority. 00:17:45.740 --> 00:17:50.720 Chapter: Throwing Pebbles at the Jamarat from the Bottom of the Valley. 00:17:50.720 --> 00:17:54.329 From 'Abd al-Rahman Ibn Yazid, 00:17:54.329 --> 00:17:57.329 That he was with Ibn Mas'ud, may Allah be pleased with him, 00:17:57.329 --> 00:18:00.329 When he threw pebbles at the Jamrat al-'Aqabah. 00:18:00.329 --> 00:18:02.329 He went down into the bottom of the valley, 00:18:02.329 --> 00:18:04.329 Until, when he was parallel with the tree, 00:18:04.329 --> 00:18:06.329 He approached it from the side. 00:18:06.329 --> 00:18:08.490 In one narration: 00:18:08.490 --> 00:18:10.490 He placed the House (the Ka'bah) to his left, 00:18:10.490 --> 00:18:12.490 And Mina to his right, 00:18:12.490 --> 00:18:14.680 Then he threw seven pebbles, 00:18:14.680 --> 00:18:17.680 Saying "Allahu Akbar" with each pebble. 00:18:17.680 --> 00:18:19.680 Then he said: 00:18:19.680 --> 00:18:22.680 "From here, by the One besides Whom there is no god," 00:18:22.680 --> 00:18:26.680 "Stood the one upon whom Surah al-Baqarah was revealed," 00:18:26.680 --> 00:18:28.680 Peace and blessings of Allah be upon him. 00:18:28.680 --> 00:18:32.230 Commentary on the hadith: 00:18:32.230 --> 00:18:34.640 Jamrat al-'Aqabah. 00:18:34.640 --> 00:18:36.640 It is the major Jamrah. 00:18:36.640 --> 00:18:38.640 "He went down into the bottom of the valley." 00:18:38.640 --> 00:18:41.640 Meaning: He stood in the bottom of the valley. 00:18:41.640 --> 00:18:43.640 "Parallel with the tree." 00:18:43.640 --> 00:18:45.640 Meaning: He stood opposite it. 00:18:45.640 --> 00:18:46.640 "He approached it from the side." 00:18:46.640 --> 00:18:48.640 Meaning: He came to it from its side. 00:18:48.640 --> 00:18:50.640 "From here." 00:18:50.640 --> 00:18:52.640 Meaning: From this position. 00:18:52.640 --> 00:18:54.680 Surah al-Baqarah. 00:18:54.680 --> 00:18:56.680 He mentioned Surah al-Baqarah, 00:18:56.680 --> 00:19:00.680 Because most of the rites of Hajj are mentioned therein. 00:19:00.680 --> 00:19:03.930 From the benefits of the hadith: 00:19:03.930 --> 00:19:06.730 It is derived from the hadith: 00:19:06.730 --> 00:19:09.730 That the one upon whom the matters of the rites were revealed, 00:19:09.730 --> 00:19:11.730 And from whom the Sacred Law was taken, 00:19:11.730 --> 00:19:13.730 Is more worthy and deserving of being followed, 00:19:13.730 --> 00:19:15.730 Than one who throws pebbles at the Jamrah from above it. 00:19:16.730 --> 00:19:19.730 It shows the permissibility of swearing an oath without being asked to do so. 00:19:19.730 --> 00:19:22.730 It shows the eagerness of the Companions, may Allah be pleased with them, 00:19:22.730 --> 00:19:26.730 To follow the guidance of the Prophet, peace and blessings of Allah be upon him. 00:19:26.730 --> 00:19:30.730 This demonstrates that teaching by example is more effective for the soul. 00:19:30.730 --> 00:19:35.619 Chapter: Regarding the Rammal (brisk walking) at the two Jamarat. 00:19:35.619 --> 00:19:38.619 He stands and faces the Qibla. 00:19:38.619 --> 00:19:42.579 On the authority of Ibn ‘Umar (may Allah be pleased with them both), 00:19:42.579 --> 00:19:45.579 that he used to stone the lower Jamara 00:19:45.579 --> 00:19:47.579 with seven pebbles, 00:19:47.579 --> 00:19:50.579 saying the takbir after each pebble. 00:19:50.579 --> 00:19:53.579 Then he would move forward until he reached level ground, 00:19:53.579 --> 00:19:56.579 where he would stand facing the Qibla. 00:19:56.579 --> 00:19:58.579 He would remain standing for a long time, 00:19:58.579 --> 00:20:00.579 supplicating and raising his hands. 00:20:00.579 --> 00:20:02.579 Then he would stone the middle Jamara. 00:20:02.579 --> 00:20:05.579 Then he would bear to the left and reach level ground, 00:20:05.579 --> 00:20:08.579 and stand facing the Qibla. 00:20:08.579 --> 00:20:10.579 He would remain standing for a long time, 00:20:10.579 --> 00:20:13.579 supplicating and raising his hands. 00:20:13.579 --> 00:20:15.579 He would remain standing for a long time. 00:20:15.579 --> 00:20:19.579 Then he would stone the Jamarat al-‘Aqaba from the bottom of the valley, 00:20:19.579 --> 00:20:21.579 and he would not stop there. 00:20:21.579 --> 00:20:24.579 Then he would depart and say, 00:20:24.579 --> 00:20:29.579 "This is how I saw the Prophet (peace be upon him) do it." 00:20:29.579 --> 00:20:34.079 Commentary on the hadith: 00:20:34.079 --> 00:20:36.079 The lower Jamara: 00:20:36.079 --> 00:20:37.079 Meaning the one 00:20:37.079 --> 00:20:40.079 closest to the direction of Masjid al-Khayf, 00:20:40.079 --> 00:20:42.079 and the closest of them to Mina. 00:20:42.079 --> 00:20:45.079 It is stoned from the second day of the sacrifice. 00:20:45.079 --> 00:20:47.240 "After each": 00:20:47.240 --> 00:20:49.279 Meaning following and subsequent to it. 00:20:49.279 --> 00:20:51.279 "Until he reaches level ground": 00:20:51.279 --> 00:20:53.440 Meaning he seeks the flat part of the land. 00:20:53.440 --> 00:20:55.440 The middle one: 00:20:55.440 --> 00:20:57.440 Meaning the middle Jamara. 00:20:57.440 --> 00:20:59.440 "Then he bears": 00:20:59.440 --> 00:21:00.440 Meaning he turns away. 00:21:00.440 --> 00:21:02.440 "To the left": 00:21:02.440 --> 00:21:05.039 Meaning the left side. 00:21:05.039 --> 00:21:08.839 From the benefits of the hadith: 00:21:08.839 --> 00:21:10.839 One learns from the hadith 00:21:10.839 --> 00:21:13.839 the keenness of the Companions (may Allah be pleased with them) 00:21:13.839 --> 00:21:16.839 to follow the Prophet (peace be upon him). 00:21:16.839 --> 00:21:18.839 It shows that the rites of Hajj 00:21:18.839 --> 00:21:20.839 are strictly defined (tawqifi). 00:21:20.839 --> 00:21:22.839 It shows the recommendation of prolonging supplication 00:21:22.839 --> 00:21:24.839 at the two Jamarat. 00:21:24.839 --> 00:21:26.839 It shows the intention to perform the easier action 00:21:26.839 --> 00:21:28.839 in worship. 00:21:28.839 --> 00:21:30.839 It shows that the dhikr and supplications 00:21:30.839 --> 00:21:33.839 in Hajj are both specific and general. 00:21:33.839 --> 00:21:36.910 It shows the recommendation of facing the Qibla 00:21:36.910 --> 00:21:40.960 during supplication. 00:21:40.960 --> 00:21:43.440 Chapter: The Farewell Tawaf. 00:21:43.440 --> 00:21:46.440 On the authority of Anas ibn Malik (may Allah be pleased with him), 00:21:46.440 --> 00:21:49.440 that the Prophet (peace be upon him) 00:21:49.440 --> 00:21:51.440 prayed Dhuhr, ‘Asr, 00:21:51.440 --> 00:21:53.440 Maghrib, and ‘Isha, 00:21:53.440 --> 00:21:56.440 then slept a short sleep at al-Muhassab, 00:21:56.440 --> 00:21:58.440 then rode to the House (the Ka'bah), 00:21:58.440 --> 00:22:00.880 and performed Tawaf around it. 00:22:00.880 --> 00:22:04.430 Commentary on the hadith: 00:22:04.430 --> 00:22:05.430 "Slept": 00:22:05.430 --> 00:22:06.430 Meaning he rested. 00:22:06.430 --> 00:22:08.430 "At al-Muhassab": 00:22:08.430 --> 00:22:10.430 Al-Muhassab is a spacious place 00:22:10.430 --> 00:22:12.430 between Mina and Makkah. 00:22:12.430 --> 00:22:15.430 It lies between the two mountains leading to the graveyards. 00:22:15.430 --> 00:22:16.430 It was named so 00:22:16.430 --> 00:22:18.430 because of the accumulation of pebbles there, 00:22:18.430 --> 00:22:20.430 brought by the floodwaters. 00:22:20.430 --> 00:22:23.750 From the benefits of the hadith: 00:22:23.750 --> 00:22:26.680 One learns from the hadith 00:22:26.680 --> 00:22:29.680 that the rites of Hajj are strictly defined. 00:22:29.680 --> 00:22:32.680 It shows seeking assistance through a short rest at night 00:22:32.680 --> 00:22:34.680 for the rites of Hajj. 00:22:34.680 --> 00:22:38.690 Chapter: If a woman menstruates 00:22:38.690 --> 00:22:40.690 after she has performed the Ifadah Tawaf. 00:22:40.690 --> 00:22:43.200 On the authority of ‘Ikrimah, 00:22:43.200 --> 00:22:44.200 that the people of Madinah 00:22:44.200 --> 00:22:47.200 asked Ibn ‘Abbas (may Allah be pleased with them both) 00:22:47.200 --> 00:22:49.200 about a woman who had performed Tawaf 00:22:49.200 --> 00:22:51.200 and then menstruated. 00:22:51.200 --> 00:22:52.200 He said to them, 00:22:52.200 --> 00:22:54.200 "She may depart." 00:22:54.200 --> 00:22:55.200 They said, 00:22:55.200 --> 00:22:57.200 "We will not take your opinion 00:22:57.200 --> 00:22:59.200 and abandon the opinion of Zayd." 00:22:59.200 --> 00:23:00.200 He said, 00:23:00.200 --> 00:23:02.200 "When you arrive in Madinah, 00:23:02.200 --> 00:23:03.200 then ask." 00:23:03.200 --> 00:23:05.200 So they arrived in Madinah 00:23:05.200 --> 00:23:06.200 and asked. 00:23:06.200 --> 00:23:08.200 Among those they asked 00:23:08.200 --> 00:23:10.200 was Umm Sulaym, 00:23:10.200 --> 00:23:12.200 and she mentioned the hadith of Safiyyah. 00:23:14.099 --> 00:23:17.549 Commentary on the hadith: 00:23:17.549 --> 00:23:19.549 "Abandon": meaning leave. 00:23:19.549 --> 00:23:23.609 "Zayd": meaning Ibn Thabit (may Allah be pleased with him). 00:23:23.609 --> 00:23:25.609 The hadith of Safiyyah 00:23:25.609 --> 00:23:30.059 was mentioned previously under number 226. 00:23:30.059 --> 00:23:33.829 From the benefits of the hadith: 00:23:33.829 --> 00:23:35.829 One learns from the hadith 00:23:35.829 --> 00:23:39.829 the permissibility of consulting scholars on issues. 00:23:39.829 --> 00:23:41.829 It shows the legitimacy of presenting a question 00:23:41.829 --> 00:23:43.829 to more than one scholar. 00:23:43.829 --> 00:23:48.829 It shows that women are more knowledgeable about their own affairs if they are learned. 00:23:48.829 --> 00:23:52.829 It shows the guidance to be certain in issuing fatwas and rulings. 00:23:52.829 --> 00:23:57.829 The hadith indicates that the Farewell Tawaf is waived for a menstruating woman. 00:23:57.829 --> 00:24:01.589 Chapter: Al-Muhassab. 00:24:01.589 --> 00:24:06.000 On the authority of ‘Aishah (may Allah be pleased with her), she said: 00:24:06.000 --> 00:24:11.000 "It was merely a place where the Prophet (peace be upon him) would stop 00:24:11.000 --> 00:24:14.000 so that it would be easier for his departure." 00:24:14.000 --> 00:24:16.000 Meaning at al-Abtah. 00:24:16.000 --> 00:24:20.089 Commentary on the hadith: 00:24:20.089 --> 00:24:25.190 "Easier": meaning more convenient for his journey to Madinah. 00:24:25.190 --> 00:24:26.190 "At al-Abtah": 00:24:26.190 --> 00:24:30.190 Al-Abtah, al-Batha’, and Khayf Bani Kinanah 00:24:30.190 --> 00:24:32.190 are names for the same thing. 00:24:32.190 --> 00:24:35.480 From the benefits of the hadith: 00:24:35.480 --> 00:24:38.180 One learns from the hadith 00:24:38.180 --> 00:24:41.180 the intention to choose the easier path in worship. 00:24:41.180 --> 00:24:45.180 It shows that stopping at al-Muhassab is not one of the rites of Hajj. 00:24:45.180 --> 00:24:51.200 On the authority of Ibn ‘Abbas (may Allah be pleased with them both), he said: 00:24:51.200 --> 00:24:54.200 "The stopping at al-Muhassab is nothing; 00:24:54.200 --> 00:24:59.200 it is merely a place where the Messenger of Allah (peace be upon him) stopped." 00:24:59.200 --> 00:25:02.640 Commentary on the hadith: 00:25:02.640 --> 00:25:05.119 "Al-Tahsib": 00:25:05.119 --> 00:25:09.119 Meaning when he departs from Mina to Makkah for the farewell, 00:25:09.119 --> 00:25:13.119 he stays at al-Muhassab until he rests there for a while, 00:25:13.119 --> 00:25:15.119 then enters Makkah. 00:25:15.119 --> 00:25:18.319 From the benefits of the hadith: 00:25:18.319 --> 00:25:20.990 One learns from the hadith 00:25:20.990 --> 00:25:25.079 that al-Tahsib is not one of the rites of Hajj. 00:25:25.079 --> 00:25:30.079 It shows seeking assistance through the rest at al-Muhassab for the rites of Hajj. 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). 00:25:40.130 --> 00:25:44.130 Chapter: Stopping at Dhu Tuwa before entering Makkah, 00:25:44.130 --> 00:25:49.130 and stopping at al-Batha’ which is at Dhu al-Hulayfah when returning from Makkah. 00:25:49.130 --> 00:25:51.839 On the authority of Nafi‘, 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, 00:25:57.839 --> 00:26:01.839 then enter through the pass that is at the upper part of Makkah. 00:26:01.839 --> 00:26:05.839 When he arrived in Makkah for Hajj or ‘Umrah, 00:26:05.839 --> 00:26:09.839 he would not make his camel kneel except at the door of the mosque. 00:26:09.839 --> 00:26:13.839 Then he would enter and come to the Black Corner and start with it. 00:26:13.839 --> 00:26:19.839 Then he would perform seven circuits: three at a brisk pace and four walking. 00:26:19.839 --> 00:26:23.839 Then he would turn away and pray two rak‘ahs. 00:26:23.839 --> 00:26:27.839 Then he would set out before returning to his lodging, 00:26:27.839 --> 00:26:30.839 and perform Sa‘i between Safa and Marwah. 00:26:30.839 --> 00:26:33.839 When he departed from Hajj or ‘Umrah, 00:26:33.839 --> 00:26:36.839 he would make his camel kneel at the Batha’ which is at Dhu al-Hulayfah, 00:26:37.839 --> 00:26:42.839 where the Prophet (peace be upon him) used to make his camel kneel. 00:26:42.839 --> 00:26:46.480 Commentary on the hadith: 00:26:46.480 --> 00:26:50.920 "Spend the night": to sleep for the night. 00:26:50.920 --> 00:26:54.920 "At Dhu Tuwa": it is a place at the lower part of Makkah, 00:26:54.920 --> 00:26:57.920 in the direction of the usual ‘Umrah route. 00:26:57.920 --> 00:27:01.920 It is said it is between Makkah and al-Tan‘im. 00:27:01.920 --> 00:27:03.920 "Between the two passes": 00:27:03.920 --> 00:27:06.920 The pass is the mountain road. 00:27:06.920 --> 00:27:09.920 "Did not make his camel kneel": 00:27:09.920 --> 00:27:12.920 Meaning he made it sit down. 00:27:12.920 --> 00:27:15.920 Then he would enter the Sacred Mosque. 00:27:15.920 --> 00:27:17.920 "The Black Corner": 00:27:17.920 --> 00:27:20.920 Meaning the corner that contains the Black Stone. 00:27:20.920 --> 00:27:25.920 "Brisk pace": meaning he would perform Rammal in the first three circuits. 00:27:25.920 --> 00:27:31.240 "Departed": meaning returned, heading towards Madinah. 00:27:31.240 --> 00:27:35.140 From the benefits of the hadith: 00:27:35.140 --> 00:27:40.140 One learns from the hadith that teaching by example is more effective. 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). 00:27:47.140 --> 00:27:50.140 It shows that the beginning of the Tawaf circuit 00:27:50.140 --> 00:27:53.140 is from the corner that contains the Black Stone, 00:27:53.140 --> 00:27:55.140 and it ends there. 00:27:55.140 --> 00:27:59.140 It shows the legitimacy of Rammal in the first three circuits, 00:27:59.140 --> 00:28:02.140 and praying two rak‘ahs at the Maqam (Station of Ibrahim). 00:28:02.140 --> 00:28:05.140 It shows the intention to choose the easier path in worship. 00:28:05.140 --> 00:28:11.140 It shows the permissibility of following the actions of the Prophet (peace be upon him) 00:28:11.140 --> 00:28:12.140 by coincidence. 00:28:12.140 --> 00:28:16.160 On the authority of Nafi‘, 00:28:16.160 --> 00:28:20.160 that Ibn ‘Umar (may Allah be pleased with them both) used to pray there, 00:28:20.160 --> 00:28:22.160 meaning at al-Muhassab, 00:28:22.160 --> 00:28:24.160 Dhuhr, ‘Asr, 00:28:24.160 --> 00:28:26.160 Maghrib, and ‘Isha, 00:28:26.160 --> 00:28:28.160 and he would rest for a while, 00:28:28.160 --> 00:28:32.160 and he would attribute that to the Prophet (peace be upon him). 00:28:32.160 --> 00:28:35.799 Commentary on the hadith: 00:28:35.799 --> 00:28:38.240 Al-Muhassab: 00:28:38.240 --> 00:28:42.240 Al-Muhassab is a spacious place between Mina and Makkah. 00:28:42.240 --> 00:28:45.240 It lies between the two mountains leading to the graveyards. 00:28:45.240 --> 00:28:50.240 It was named so because of the accumulation of pebbles there, brought by the floodwaters. 00:28:50.240 --> 00:28:52.369 "Rest for a while": 00:28:52.369 --> 00:28:54.369 To sleep a short sleep. 00:28:54.369 --> 00:28:57.920 From the benefits of the hadith: 00:28:57.920 --> 00:29:00.940 One learns from the hadith 00:29:00.940 --> 00:29:03.940 that al-Tahsib is not one of the rites of Hajj. 00:29:03.940 --> 00:29:08.940 It shows seeking assistance through the rest at al-Muhassab for the rites of Hajj. 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). 00:29:15.940 --> 00:29:19.940 It shows that teaching by example is more effective. 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). 00:29:26.940 --> 00:29:34.440 Chapter: Trade during the Hajj season and selling in the markets of the Jahiliyyah. 00:29:34.440 --> 00:29:39.079 On the authority of Ibn ‘Abbas (may Allah be pleased with them both), he said: 00:29:39.079 --> 00:29:45.079 "‘Ukaz, Mijannah, and Dhu al-Majaz were markets during the Jahiliyyah. 00:29:45.079 --> 00:29:50.079 When Islam came, they felt it was sinful to engage in trade during it. 00:29:50.079 --> 00:29:52.079 Then Allah revealed: 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) 00:29:58.210 --> 00:30:00.210 during the Hajj seasons. 00:30:00.210 --> 00:30:03.660 Commentary on the hadith: 00:30:03.660 --> 00:30:09.920 'Ukaz is a location in the upper part of Najd, near 'Arafat. 00:30:09.920 --> 00:30:14.920 It was established as a marketplace fifteen years after the Year of the Elephant. 00:30:14.920 --> 00:30:22.109 Majannah is a location a few miles from Makkah, in the direction of Marr al-Zahran. 00:30:22.109 --> 00:30:26.240 Dhu al-Majaz is to the right of the standing place at 'Arafat. 00:30:26.240 --> 00:30:28.240 It was a frequented marketplace. 00:30:28.240 --> 00:30:32.240 "They felt it was sinful" means they feared falling into sin. 00:30:32.240 --> 00:30:35.240 By occupying themselves with things other than worship. 00:30:35.240 --> 00:30:38.619 Among the benefits of the hadith: 00:30:38.619 --> 00:30:41.319 It is derived from the hadith: 00:30:41.319 --> 00:30:45.319 The permissibility of pursuing worldly benefits during Hajj. 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. 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.