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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: Women Performing Tawaf with Men

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From Ibn Jurayj, from ‘Ata’:

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When Ibn Hisham forbade women from performing tawaf with men,

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he [‘Ata’] said: "How can he forbid them,

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when the wives of the Prophet (peace be upon him) performed tawaf with men?"

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I asked: "Was this after the [revelation of the] hijab or before?"

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He replied: "Yes, by my life,

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I witnessed it after the hijab."

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I asked: "How did they mingle with the men?"

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He said: "They did not mingle.

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‘Aisha (may Allah be pleased with her) used to perform tawaf separately from the men, not mingling with them."

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A woman said:

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"Let us go and touch [the Black Stone], O Mother of the Believers."

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She replied:

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"Go yourself," and she refused.

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They would go out disguised at night

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to perform tawaf with the men.

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But when they [the wives of the Prophet] entered the House [the Ka‘bah],

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they would stand aside until [the men] entered

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and the men had left.

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I used to visit ‘Aisha with ‘Ubayd ibn ‘Umayr,

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while she was staying in the hollow of Thabir.

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I asked:

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"What was her hijab [partition]?"

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He said:

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"She was in a Turkish dome-tent with a covering,

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and there was nothing between us and her other than that."

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I saw her wearing a rose-colored garment.

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Commentary on the hadith:

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Ibn Hisham:

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He is Ibrahim ibn Hisham.

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It is also said to be his brother, Muhammad.

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"After the hijab or before?"

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Meaning: after the revelation of the verse of the hijab or before it.

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"Performing tawaf separately from the men":

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Meaning: on one side, isolated from the people.

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"A woman said":

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It is said her name was Daqrah.

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"Go yourself":

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Meaning: go on your own behalf and for your own sake.

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"And she refused":

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Meaning: she declined.

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"They would go out disguised":

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Meaning: veiled/concealed.

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"While she was staying":

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Meaning: residing.

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"In the hollow of Thabir":

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A great mountain in Muzdalifah,

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to the left of one going from there to Mina.

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"In a Turkish dome-tent":

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Meaning: a Turkish-style tent.

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"Covering":

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Meaning: a veil or screen.

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"Rose-colored garment":

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Meaning: a red shirt/tunic,

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the color of a rose.

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From the benefits of the hadith:

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It is derived from the hadith:

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Women are guided to perform tawaf

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while they are veiled.

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It contains the permissibility of performing tawaf at night.

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The hadith shows the veiling of the wives of the Prophet (peace be upon him)

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after the revelation of the verse of the hijab.

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It contains the recommendation of residing in Makkah.

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It contains the permissibility of residing in the entire Haram,

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even if not inside the Sacred Mosque.

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The hadith shows that women perform tawaf behind the men,

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and that they should not mingle or crowd with men.

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It shows that the state of women is based on modesty and concealment.

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It contains the permissibility of wearing rose-colored clothing.

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It highlights the status and virtue of the Mother of the Believers, ‘Aisha (may Allah be pleased with her),

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and that she used to perform tawaf while veiled.

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It shows the fiqh of ‘Aisha (may Allah be pleased with her)

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in her refraining from rebuking the woman who wanted to touch the Black Stone.

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It contains the permissibility for women to touch the Black Stone without mingling.

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It contains the legitimacy of designating specific areas in the mosque for women.

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Chapter: Speaking during Tawaf

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From Ibn ‘Abbas (may Allah be pleased with them both):

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The Prophet (peace be upon him) passed by while he was performing tawaf around the Ka‘bah,

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and saw a man who had tied his hand to another man with a leather strap,

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or a rope, or something else.

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In one narration: "leading a man by a nose-ring in his nose."

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The Prophet (peace be upon him) cut it with his hand,

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then said: "Lead him by his hand."

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Commentary on the hadith:

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"With a leather strap": a strap is what is split lengthwise from leather.

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"Lead him by his hand": meaning pull him and guide him by his hand.

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"By a nose-ring": meaning a ring of hair placed in a hole in the nose of a camel,

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by which it is led.

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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 permissibility of speaking about good things during tawaf.

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It is permissible for the one performing tawaf to perform light actions.

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If the one performing tawaf sees something wrong,

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he may change it with his hand.

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It is not permissible for a human to be led in the way animals are led,

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because Allah the Exalted has honored the children of Adam.

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Chapter: Tawaf after the Morning and Afternoon Prayers

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From ‘Aisha (may Allah be pleased with her):

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Some people performed tawaf around the House after the morning prayer,

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then sat down to listen to the preacher,

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until when the sun rose,

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they stood up to pray.

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‘Aisha (may Allah be pleased with her) said:

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"They sat

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until the time when prayer is disliked [makruh],

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then they stood up to pray."

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Commentary on the hadith:

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"Then they sat down to listen to the preacher":

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Meaning: they sat with the one giving the sermon.

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"Until the time when prayer is disliked":

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Meaning: at the time of sunrise,

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before it has risen to the height of a spear.

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From the benefits of the hadith:

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The hadith indicates that tawaf is like prayer.

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It contains enjoining good and forbidding evil.

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It highlights the virtue and fiqh of the Mother of the Believers, ‘Aisha (may Allah be pleased with her).

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From ‘Abd al-‘Aziz ibn Rufay‘, who said:

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I saw ‘Abdullah ibn al-Zubayr (may Allah be pleased with them both) performing tawaf after the dawn prayer,

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and he prayed two rak‘ahs.

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Commentary on the hadith:

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"And he prayed two rak‘ahs": meaning after the dawn prayer.

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It appears they were during the time of dislike.

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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 fiqh of ‘Abdullah ibn al-Zubayr (may Allah be pleased with them both) regarding the issue of praying at the time of dislike.

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In this report and the one before it:

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The permissibility of performing tawaf during the time of dislike, unlike prayer.

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Both indicate that tawaf is like prayer,

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but not in an absolute sense.

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Chapter: Providing Water for Pilgrims (Siqayah)

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From Ibn ‘Umar (may Allah be pleased with them both), who said:

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Al-‘Abbas ibn ‘Abd al-Muttalib (may Allah be pleased with him) asked the Messenger of Allah (peace be upon him) for permission

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to spend the nights in Makkah during the days of Mina because of his duty of providing water.

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So he gave him permission.

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Commentary on the hadith:

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"Because of his duty of providing water":

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Meaning: due to the task of providing water for the pilgrims,

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which Al-‘Abbas ibn ‘Abd al-Muttalib (may Allah be pleased with him) used to manage during the Jahiliyyah and in Islam.

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From the benefits of the hadith:

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It is derived from the hadith:

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That spending the nights in Mina during the days of Tashriq

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is commanded.

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It is permissible for those in charge of the water supply and those in their position

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to leave this overnight stay and go to Makkah.

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From Ibn ‘Abbas (may Allah be pleased with them both):

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The Messenger of Allah (peace be upon him) came to the water supply and asked for a drink.

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Al-‘Abbas said:

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"O Fadl,

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go to your mother

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and bring the Messenger of Allah (peace be upon him) a drink from her."

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He said:

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"Give me a drink."

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He said:

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"O Messenger of Allah,

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they put their hands into it."

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He said:

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"Give me a drink."

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So he drank from it.

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Then he went to Zamzam while they were providing water and working there.

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He said:

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"Continue, for you are doing a righteous deed."

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Then he said:

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"Were it not that you would be overwhelmed, I would have descended

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to place the rope on this,"

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meaning his shoulder,

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and he pointed to his shoulder.

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Commentary on the hadith:

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"To the water supply":

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The Siqayah:

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The place where water is kept for drinking during the pilgrimage season and at other times.

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"And asked for a drink":

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Meaning: he requested water to drink.

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"To your mother":

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His mother, Lubabah bint al-Harith al-Hilaliyyah.

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"Were it not that you would be overwhelmed":

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Meaning: were it not that you would be overwhelmed by having the water supply taken away from you.

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It is also said:

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It means: were it not that the people would crowd around you,

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and because of the heavy congestion, you would be overcome.

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"I would have descended":

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Meaning: I would have joined you in the work.

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"To place the rope":

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Meaning: the rope of the bucket.

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"His shoulder":

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The shoulder:

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From the top of the arm to the base of the neck.

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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 virtue of providing water.

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And the virtue of providing water for pilgrims.

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It shows the compassion of the Prophet (peace be upon him)

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and his mercy toward his Ummah,

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And the intensity of his humility, peace and blessings of Allah be upon him.

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Chapter: What has been narrated regarding Zamzam.

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

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I gave the Messenger of Allah, peace and blessings of Allah be upon him, water from Zamzam,

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and he drank while standing.

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From the benefits of the hadith:

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It is derived from the hadith:

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An explanation of the excellence of Zamzam water.

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It contains the permissibility of drinking Zamzam water while standing.

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It contains the legitimacy of serving the people of knowledge and virtue.

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Chapter: The Tawaf of the Qarin (one performing Hajj and ‘Umrah together).

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On the authority of Nafi‘:

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That ‘Ubayd Allah ibn ‘Abd Allah,

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and Salim ibn ‘Abd Allah,

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informed him that they both spoke to ‘Abd Allah ibn ‘Umar, may Allah be pleased with them both,

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during the days when the army besieged Ibn al-Zubayr.

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He said:

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"It will not harm you if you do not perform Hajj this year,

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for we fear that you may be prevented from reaching the House."

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He said:

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In a narration:

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“Verily in the messenger of Allah ye have a good example for him who looketh unto Allah and the Last Day, and remembereth Allah much.” (33:21)

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"We went out with the Messenger of Allah, peace and blessings of Allah be upon him,

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but the disbelievers of Quraysh stood between us and the House.

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So the Prophet, peace and blessings of Allah be upon him, slaughtered his sacrificial animal,

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and shaved his head.

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I call you to witness that I have made ‘Umrah obligatory upon myself, if Allah wills.

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I shall set out,

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and if the way is clear between me and the House, I will perform Tawaf,

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and if I am prevented from it,

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I will do as the Prophet, peace and blessings of Allah be upon him, did, and I am with him."

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So he entered into the state of Ihram for ‘Umrah from Dhu al-Hulayfah.

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In a narration:

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And he offered a sacrificial animal he had bought at Qadid.

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Then he traveled for a while,

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then he said:

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"Their matter is one and the same."

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"I call you to witness that I have made Hajj obligatory along with my ‘Umrah."

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He did not exit the state of Ihram from either until he exited on the Day of Sacrifice.

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And he offered a sacrifice.

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In a narration:

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

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had entered into Ihram for ‘Umrah in the year of al-Hudaybiyah,

242
00:12:44,879 --> 00:12:46,639
and he used to say:

243
00:12:46,639 --> 00:12:50,559
"He does not exit Ihram until he performs one Tawaf,"

244
00:12:50,559 --> 00:12:51,799
In a narration:

245
00:12:51,799 --> 00:12:53,879
"And one Sa‘i,"

246
00:12:53,879 --> 00:12:56,909
on the day he enters Makkah.

247
00:12:56,909 --> 00:13:00,370
Commentary on the hadith:

248
00:13:00,409 --> 00:13:03,610
"During the days the army besieged Ibn al-Zubayr":

249
00:13:03,610 --> 00:13:09,049
Al-Hajjaj ibn Yusuf arrived in Makkah in the year 72 AH,

250
00:13:09,049 --> 00:13:13,460
and he established the siege against him from the beginning of Sha‘ban of that year.

251
00:13:13,460 --> 00:13:14,860
"It will not harm you":

252
00:13:14,860 --> 00:13:17,330
Meaning, no harm will befall you.

253
00:13:17,330 --> 00:13:18,690
"That you may be prevented":

254
00:13:18,690 --> 00:13:22,009
Meaning, that you are blocked from reaching the House.

255
00:13:22,009 --> 00:13:23,529
"I call you to witness":

256
00:13:23,529 --> 00:13:25,769
Meaning, he did not suffice with the intention alone,

257
00:13:25,769 --> 00:13:28,929
so that those who wish to follow his example may do so.

258
00:13:28,970 --> 00:13:30,690
"I have made ‘Umrah obligatory":

259
00:13:30,690 --> 00:13:33,289
Meaning, I have bound myself to it.

260
00:13:33,289 --> 00:13:34,450
"I shall set out":

261
00:13:34,450 --> 00:13:36,190
Meaning, I shall proceed.

262
00:13:36,190 --> 00:13:38,950
"If the way is clear between me and the House":

263
00:13:38,950 --> 00:13:42,070
Meaning, if they allow me to reach the House.

264
00:13:42,070 --> 00:13:46,190
"I will do as the Prophet, peace and blessings of Allah be upon him, did":

265
00:13:46,190 --> 00:13:47,830
Meaning, at al-Hudaybiyah,

266
00:13:47,830 --> 00:13:50,929
when they prevented him from entering Makkah.

267
00:13:50,929 --> 00:13:52,570
"From Dhu al-Hulayfah":

268
00:13:52,570 --> 00:13:55,299
It is the Miqat for the people of Madinah.

269
00:13:55,299 --> 00:13:57,700
"Their matter is one and the same":

270
00:13:57,700 --> 00:14:01,740
Meaning, in the permissibility of exiting Ihram from both due to being blocked.

271
00:14:01,740 --> 00:14:04,500
"I have made Hajj obligatory along with my ‘Umrah":

272
00:14:04,500 --> 00:14:06,259
Meaning, as a Qarin.

273
00:14:06,259 --> 00:14:09,820
"And he offered a sacrifice," meaning he slaughtered his sacrificial animal.

274
00:14:09,820 --> 00:14:13,580
From the benefits of the hadith:

275
00:14:13,580 --> 00:14:15,659
It is derived from the hadith:

276
00:14:15,659 --> 00:14:20,139
That the Companions used analogy and argued based upon it.

277
00:14:20,139 --> 00:14:24,259
It contains that it is permissible for one blocked by the enemy to exit Ihram,

278
00:14:24,259 --> 00:14:27,379
whether it is for Hajj or ‘Umrah.

279
00:14:27,419 --> 00:14:31,659
He slaughters his sacrificial animal and shaves his head or trims it.

280
00:14:31,659 --> 00:14:35,059
It contains the permissibility of incorporating Hajj into ‘Umrah.

281
00:14:35,059 --> 00:14:37,059
Its condition according to the majority is:

282
00:14:37,059 --> 00:14:40,730
That it be before beginning the Tawaf of ‘Umrah.

283
00:14:40,730 --> 00:14:43,850
The hadith indicates that the Qarin must offer a sacrifice.

284
00:14:43,850 --> 00:14:46,210
It contains the permissibility of setting out for rituals

285
00:14:46,210 --> 00:14:48,289
on a path where danger is suspected,

286
00:14:48,289 --> 00:14:50,440
if safety is hoped for.

287
00:14:50,440 --> 00:14:54,840
It contains an explanation of the excellence of Ibn ‘Umar, may Allah be pleased with them both, and his fiqh,

288
00:14:54,879 --> 00:14:59,870
and his intense adherence to the Sunnah.

289
00:14:59,870 --> 00:15:02,470
Chapter: The obligation of Sa‘i between al-Safa and al-Marwah.

290
00:15:02,470 --> 00:15:06,100
And making them among the symbols of Allah.

291
00:15:06,100 --> 00:15:08,019
On the authority of ‘Urwah, who said:

292
00:15:08,019 --> 00:15:12,259
I asked ‘A’ishah, may Allah be pleased with her, and I said to her:

293
00:15:12,259 --> 00:15:15,019
"Have you seen the saying of Allah the Exalted:

294
00:15:15,019 --> 00:15:19,580
“Lo! (the mountains) As-Safa and Al-Marwah are among the indications of Allah. It is therefore no sin for him who is on pilgrimage to the House (of Allah) or visiteth it, to go around them (as the pagan custom is). And he who doeth good of his own accord, (for him) lo! Allah is Responsive, Aware.” (2:158)

295
00:15:19,580 --> 00:15:26,129
“Lo! (the mountains) As-Safa and Al-Marwah are among the indications of Allah. It is therefore no sin for him who is on pilgrimage to the House (of Allah) or visiteth it, to go around them (as the pagan custom is). And he who doeth good of his own accord, (for him) lo! Allah is Responsive, Aware.” (2:158)

296
00:15:26,169 --> 00:15:28,649
'Indeed, there is no blame upon anyone'

297
00:15:28,649 --> 00:15:31,990
'if he does not perform Tawaf between al-Safa and al-Marwah'?"

298
00:15:31,990 --> 00:15:36,029
She said: "What a poor thing you have said, O son of my sister!

299
00:15:36,029 --> 00:15:39,590
If this were as you interpreted it,

300
00:15:39,590 --> 00:15:44,750
it would have been: 'There is no blame upon him if he does not perform Tawaf between them.'

301
00:15:44,750 --> 00:15:47,750
But it was revealed regarding the Ansar,

302
00:15:47,750 --> 00:15:52,450
who, before they embraced Islam, used to enter into Ihram for Manat the idol."

303
00:15:52,450 --> 00:15:53,769
In a narration:

304
00:15:53,809 --> 00:15:56,649
"And Manat was near Qadid,"

305
00:15:56,649 --> 00:16:00,450
which they used to worship at al-Mushallal.

306
00:16:00,450 --> 00:16:05,529
So whoever entered into Ihram would feel uncomfortable performing Tawaf between al-Safa and al-Marwah.

307
00:16:05,529 --> 00:16:07,210
When they embraced Islam,

308
00:16:07,210 --> 00:16:11,649
they asked the Messenger of Allah, peace and blessings of Allah be upon him, about that.

309
00:16:11,649 --> 00:16:14,169
They said: "O Messenger of Allah,

310
00:16:14,169 --> 00:16:18,970
we used to feel uncomfortable performing Tawaf between al-Safa and al-Marwah."

311
00:16:18,970 --> 00:16:21,330
So Allah the Exalted revealed:

312
00:16:21,330 --> 00:16:26,049
“Lo! (the mountains) As-Safa and Al-Marwah are among the indications of Allah. It is therefore no sin for him who is on pilgrimage to the House (of Allah) or visiteth it, to go around them (as the pagan custom is). And he who doeth good of his own accord, (for him) lo! Allah is Responsive, Aware.” (2:158)

313
00:16:26,049 --> 00:16:27,590
The verse.

314
00:16:27,590 --> 00:16:30,549
‘A’ishah, may Allah be pleased with her, said:

315
00:16:30,549 --> 00:16:33,870
"And the Messenger of Allah, peace and blessings of Allah be upon him, has established

316
00:16:33,870 --> 00:16:35,950
the Tawaf between them,

317
00:16:35,950 --> 00:16:41,190
so no one has the right to abandon the Tawaf between them."

318
00:16:41,190 --> 00:16:44,740
Commentary on the hadith:

319
00:16:44,740 --> 00:16:46,539
"Among the symbols of Allah":

320
00:16:46,539 --> 00:16:48,820
Meaning, the manifest signs of His religion,

321
00:16:48,820 --> 00:16:51,820
by which Allah has commanded His servants to worship Him.

322
00:16:51,860 --> 00:16:55,340
And Allah has commanded the honoring of His symbols.

323
00:16:55,340 --> 00:16:59,259
“Lo! (the mountains) As-Safa and Al-Marwah are among the indications of Allah. It is therefore no sin for him who is on pilgrimage to the House (of Allah) or visiteth it, to go around them (as the pagan custom is). And he who doeth good of his own accord, (for him) lo! Allah is Responsive, Aware.” (2:158)

324
00:16:59,259 --> 00:17:03,539
This is a refutation of the misconception of those who felt uncomfortable performing Tawaf between them,

325
00:17:03,539 --> 00:17:08,299
because in the pre-Islamic era, idols were worshipped near them.

326
00:17:08,299 --> 00:17:11,740
So the Exalted negated the blame to dispel this misconception,

327
00:17:11,740 --> 00:17:14,609
not because it is not necessary.

328
00:17:14,609 --> 00:17:16,289
"You interpreted it":

329
00:17:16,289 --> 00:17:18,410
Meaning, you explained it as such.

330
00:17:18,410 --> 00:17:19,609
"They enter into Ihram":

331
00:17:19,609 --> 00:17:21,369
Meaning, they perform Hajj.

332
00:17:22,329 --> 00:17:25,289
It is the name of an idol that existed in the pre-Islamic era.

333
00:17:25,289 --> 00:17:27,009
It was called Manat

334
00:17:27,009 --> 00:17:31,759
because sacrificial animals were 'tumna' (poured out/slaughtered) there.

335
00:17:31,759 --> 00:17:33,079
"The idol":

336
00:17:33,079 --> 00:17:34,519
From tyranny (taghyan).

337
00:17:34,519 --> 00:17:36,240
It was called the idol

338
00:17:36,240 --> 00:17:40,700
because it was worshipped instead of Allah the Almighty.

339
00:17:40,700 --> 00:17:42,460
"At al-Mushallal":

340
00:17:42,460 --> 00:17:46,380
It is a mountain pass located below Qadid from the north.

341
00:17:46,380 --> 00:17:49,500
And Qadid is between Makkah and Madinah.

342
00:17:49,660 --> 00:17:52,660
And Manat was near Qadid.

343
00:17:52,660 --> 00:17:53,940
"Whoever enters into Ihram":

344
00:17:53,940 --> 00:17:56,299
Meaning, for Hajj or ‘Umrah.

345
00:17:56,299 --> 00:17:57,660
"Feels uncomfortable":

346
00:17:57,660 --> 00:18:01,829
Meaning, he is cautious and fears falling into sin.

347
00:18:01,829 --> 00:18:06,869
"And the Messenger of Allah, peace and blessings of Allah be upon him, has established the Tawaf between them":

348
00:18:06,869 --> 00:18:10,680
Meaning, he legislated it and made it a pillar.

349
00:18:10,680 --> 00:18:14,609
From the benefits of the hadith:

350
00:18:14,609 --> 00:18:16,569
It is derived from the hadith:

351
00:18:16,569 --> 00:18:19,170
That asking is the key to knowledge.

352
00:18:19,210 --> 00:18:22,769
It contains an explanation of the excellence of ‘A’ishah, may Allah be pleased with her,

353
00:18:22,769 --> 00:18:25,089
and her knowledge of Tafsir.

354
00:18:25,089 --> 00:18:28,569
It contains presenting what is problematic in the texts to the scholar

355
00:18:28,569 --> 00:18:31,569
to remove misconceptions and confusion.

356
00:18:31,569 --> 00:18:36,190
It contains that the scholar must remove confusion with evidence.

357
00:18:36,190 --> 00:18:39,269
It contains that the Prophet, peace and blessings of Allah be upon him,

358
00:18:39,269 --> 00:18:43,269
is the scale for the correctness of statements and actions.

359
00:18:43,269 --> 00:18:46,789
It contains that acts of worship are fixed by divine decree (tawqifiyyah).

360
00:18:46,829 --> 00:18:52,539
And there is no consideration for the illusion of similarity between them and the worship of the pre-Islamic era.

361
00:18:52,539 --> 00:19:00,099
It contains that the fundamental principle is the prohibition of imitating the disbelievers in their acts of worship.

362
00:19:00,099 --> 00:19:04,789
Chapter: What has been narrated regarding the Sa‘i between al-Safa and al-Marwah.

363
00:19:04,789 --> 00:19:07,670
On the authority of ‘Asim ibn Sulayman, who said:

364
00:19:07,670 --> 00:19:12,829
I asked Anas ibn Malik, may Allah be pleased with him, about al-Safa and al-Marwah.

365
00:19:12,829 --> 00:19:14,150
He said:

366
00:19:14,150 --> 00:19:18,140
"We used to think they were among the affairs of the pre-Islamic era.

367
00:19:18,180 --> 00:19:22,259
When Islam came, we refrained from them.

368
00:19:22,259 --> 00:19:24,579
Then Allah the Exalted revealed:

369
00:19:24,579 --> 00:19:29,099
“Lo! (the mountains) As-Safa and Al-Marwah are among the indications of Allah. It is therefore no sin for him who is on pilgrimage to the House (of Allah) or visiteth it, to go around them (as the pagan custom is). And he who doeth good of his own accord, (for him) lo! Allah is Responsive, Aware.” (2:158)

370
00:19:29,099 --> 00:19:36,569
“Lo! (the mountains) As-Safa and Al-Marwah are among the indications of Allah. It is therefore no sin for him who is on pilgrimage to the House (of Allah) or visiteth it, to go around them (as the pagan custom is). And he who doeth good of his own accord, (for him) lo! Allah is Responsive, Aware.” (2:158)

371
00:19:36,569 --> 00:19:40,019
Commentary on the hadith:

372
00:19:40,019 --> 00:19:43,059
"We used to think": Meaning, we believed.

373
00:19:43,059 --> 00:19:44,980
"Among the affairs of the pre-Islamic era":

374
00:19:44,980 --> 00:19:48,529
Meaning, among the symbols and worship of the pre-Islamic era.

375
00:19:48,529 --> 00:19:50,410
"We refrained from them":

376
00:19:50,410 --> 00:19:55,490
Meaning, we stopped and abandoned the Sa‘i between al-Safa and al-Marwah.

377
00:19:55,490 --> 00:19:59,200
From the benefits of the hadith:

378
00:19:59,200 --> 00:20:04,160
It is derived from the hadith that the basis of acts of worship is divine decree.

379
00:20:04,160 --> 00:20:10,309
It contains guidance to refrain from areas of doubt.

380
00:20:10,309 --> 00:20:14,029
On the authority of Ibn ‘Abbas, may Allah be pleased with them both, who said:

381
00:20:14,029 --> 00:20:17,509
"The Messenger of Allah, peace and blessings of Allah be upon him, only performed Sa‘i

382
00:20:17,509 --> 00:20:20,589
at the House and between al-Safa and al-Marwah

383
00:20:20,630 --> 00:20:24,220
to show the polytheists his strength."

384
00:20:24,220 --> 00:20:27,539
Commentary on the hadith:

385
00:20:27,539 --> 00:20:30,980
"The Messenger of Allah, peace and blessings of Allah be upon him, only performed Sa‘i

386
00:20:30,980 --> 00:20:33,819
at the House and between al-Safa and al-Marwah":

387
00:20:33,819 --> 00:20:36,450
Meaning, in the ‘Umrah of al-Hudaybiyah.

388
00:20:36,450 --> 00:20:39,170
"To show the polytheists his strength":

389
00:20:39,170 --> 00:20:42,569
Because the polytheists sat near the Hijr,

390
00:20:42,569 --> 00:20:46,009
waiting for those who had been weakened by the fever.

391
00:20:46,009 --> 00:20:50,529
So the Prophet, peace and blessings of Allah be upon him, commanded his Companions to walk briskly (raml),

392
00:20:50,569 --> 00:20:54,039
so that the polytheists would see the strength of the Muslims.

393
00:20:54,039 --> 00:20:57,980
From the benefits of the hadith:

394
00:20:57,980 --> 00:21:00,059
It is derived from the hadith:

395
00:21:00,059 --> 00:21:03,880
The permissibility of showing vigor so that the enemy may be enraged.

396
00:21:03,880 --> 00:21:06,480
It contains the recommendation of showing vigor,

397
00:21:06,480 --> 00:21:10,299
on the condition that one does not harm oneself by this action.

398
00:21:10,299 --> 00:21:13,099
It contains the permissibility of providing reasons for acts of worship,

399
00:21:13,099 --> 00:21:19,119
for they are sometimes rational in their meaning.

400
00:21:19,119 --> 00:21:24,099
Chapter: Where to pray Dhuhr on the Day of Tarwiyah.

401
00:21:24,140 --> 00:21:27,180
On the authority of ‘Abd al-‘Aziz ibn Rufay‘, who said:

402
00:21:27,180 --> 00:21:30,420
I asked Anas ibn Malik, may Allah be pleased with him:

403
00:21:30,420 --> 00:21:36,940
"Tell me something you remember from the Prophet, peace and blessings of Allah be upon him:

404
00:21:36,940 --> 00:21:40,640
Where did he pray Dhuhr and Asr on the Day of Tarwiyah?

405
00:21:40,640 --> 00:21:43,230
He said: In Mina.

406
00:21:43,230 --> 00:21:47,299
I said: Where did he pray Asr on the Day of Departure (Nafar)?

407
00:21:47,299 --> 00:21:50,059
He said: At al-Abtah.

408
00:21:50,099 --> 00:21:55,460
Then he said: Do as your leaders do.

409
00:21:55,460 --> 00:21:59,140
Commentary on the hadith:

410
00:21:59,140 --> 00:22:03,160
"I grasped it," meaning I understood and comprehended it.

411
00:22:03,160 --> 00:22:07,940
The Day of Tarwiyah is the eighth day of Dhu al-Hijjah.

412
00:22:07,940 --> 00:22:12,099
The Day of Nafar means the day of returning from Mina.

413
00:22:12,099 --> 00:22:17,019
Al-Abtah is a wide area between Makkah and Mina.

414
00:22:17,019 --> 00:22:20,160
It is also referred to as al-Muhassab.

415
00:22:20,200 --> 00:22:25,789
"Your leaders" refers to those in authority and their deputies during Hajj.

416
00:22:25,789 --> 00:22:29,559
From the benefits of the hadith:

417
00:22:29,559 --> 00:22:31,599
One learns from the hadith:

418
00:22:31,599 --> 00:22:37,039
The recommendation to perform the Dhuhr and Asr prayers on the Day of Tarwiyah in Mina.

419
00:22:37,039 --> 00:22:41,200
It also contains the obligation to follow the Imam and avoid discord.

420
00:22:41,200 --> 00:22:44,240
It also shows that the Prophet, peace and blessings of Allah be upon him,

421
00:22:44,240 --> 00:22:50,329
is the standard for the correctness of statements and actions.

422
00:22:50,329 --> 00:22:53,589
Chapter: Fasting on the Day of Arafah

423
00:22:53,630 --> 00:22:56,230
From Umm al-Fadl bint al-Harith:

424
00:22:56,230 --> 00:23:02,910
That some people differed in her presence on the Day of Arafah regarding whether the Prophet, peace be upon him, was fasting.

425
00:23:02,910 --> 00:23:06,190
Some said he was fasting.

426
00:23:06,190 --> 00:23:09,990
Others said he was not fasting.

427
00:23:09,990 --> 00:23:14,910
So she sent him a cup of milk while he was mounted on his camel.

428
00:23:14,910 --> 00:23:16,980
He drank it.

429
00:23:16,980 --> 00:23:20,359
Commentary on the hadith:

430
00:23:20,359 --> 00:23:24,200
"A cup of milk," meaning a vessel of milk.

431
00:23:24,200 --> 00:23:25,519
"He drank it,"

432
00:23:25,519 --> 00:23:30,900
is evidence that he, peace be upon him, was not fasting.

433
00:23:30,900 --> 00:23:34,529
From the benefits of the hadith:

434
00:23:34,529 --> 00:23:36,609
One learns from the hadith:

435
00:23:36,609 --> 00:23:40,690
The permissibility of eating and drinking in public gatherings for a valid reason.

436
00:23:40,690 --> 00:23:44,250
It also shows the permissibility of accepting gifts from women.

437
00:23:44,250 --> 00:23:47,210
The Prophet, peace be upon him, did not ask her

438
00:23:47,210 --> 00:23:51,269
whether it was from her own wealth or her husband's wealth.

439
00:23:51,269 --> 00:23:55,509
It also demonstrates the intelligence of Umm al-Fadl, may Allah be pleased with her.

440
00:23:55,509 --> 00:23:58,549
The hadith provides a practical demonstration,

441
00:23:58,549 --> 00:24:03,549
which is stronger than theoretical evidence.

442
00:24:03,549 --> 00:24:08,339
Chapter: Departing Early for Arafah

443
00:24:08,339 --> 00:24:10,420
From Salim, who said:

444
00:24:10,420 --> 00:24:13,299
Abd al-Malik wrote to al-Hajjaj:

445
00:24:13,299 --> 00:24:16,609
"Do not oppose Ibn Umar in Hajj."

446
00:24:16,609 --> 00:24:23,130
So Ibn Umar, may Allah be pleased with him, came—and I was with him—on the Day of Arafah when the sun had passed its zenith.

447
00:24:23,130 --> 00:24:26,369
He called out at the tent of al-Hajjaj.

448
00:24:26,410 --> 00:24:29,970
He came out wearing a saffron-dyed cloak.

449
00:24:29,970 --> 00:24:34,170
He said: "What is the matter, O Abu Abd al-Rahman?"

450
00:24:34,170 --> 00:24:39,089
He replied: "Departure, if you desire the Sunnah."

451
00:24:39,089 --> 00:24:41,970
He said: "At this hour?"

452
00:24:41,970 --> 00:24:43,529
He said: "Yes."

453
00:24:43,529 --> 00:24:49,250
He said: "Then wait for me until I pour water over my head, then I will come out."

454
00:24:49,250 --> 00:24:52,049
He dismounted until al-Hajjaj came out.

455
00:24:52,049 --> 00:24:54,849
He walked between me and my father.

456
00:24:54,890 --> 00:24:58,369
I said: "If you desire the Sunnah,

457
00:24:58,369 --> 00:25:01,890
then shorten the sermon and hasten the standing (wuquf)."

458
00:25:01,890 --> 00:25:04,730
He began to look at Abdullah.

459
00:25:04,730 --> 00:25:07,410
When Abdullah saw that,

460
00:25:07,410 --> 00:25:10,599
he said: "He is correct."

461
00:25:10,599 --> 00:25:13,990
Commentary on the hadith:

462
00:25:13,990 --> 00:25:15,150
"In Hajj,"

463
00:25:15,150 --> 00:25:17,660
meaning in the rulings of Hajj.

464
00:25:17,660 --> 00:25:19,339
"The sun passed its zenith,"

465
00:25:19,339 --> 00:25:22,460
meaning the sun moved away from the center of the sky.

466
00:25:22,460 --> 00:25:24,579
"The tent of al-Hajjaj,"

467
00:25:24,579 --> 00:25:28,140
the *suradiq* is that which surrounds the tent.

468
00:25:28,140 --> 00:25:31,420
It has a door through which one enters the tent.

469
00:25:31,420 --> 00:25:33,690
It is also said that it is the tent itself.

470
00:25:33,690 --> 00:25:37,089
"A cloak," meaning a large wrap.

471
00:25:37,089 --> 00:25:38,369
"Saffron-dyed,"

472
00:25:38,369 --> 00:25:41,240
meaning dyed with saffron.

473
00:25:41,240 --> 00:25:42,480
"Departure,"

474
00:25:42,480 --> 00:25:45,059
meaning going to Arafah.

475
00:25:45,059 --> 00:25:47,299
"If you desire the Sunnah,"

476
00:25:47,299 --> 00:25:51,349
meaning the Sunnah of the Prophet, peace be upon him.

477
00:25:51,349 --> 00:25:52,750
"Wait for me,"

478
00:25:52,750 --> 00:25:54,819
meaning give me time.

479
00:25:54,859 --> 00:25:56,859
"Pour water over my head,"

480
00:25:56,859 --> 00:25:57,900
the meaning is:

481
00:25:57,900 --> 00:25:59,589
I will perform ghusl.

482
00:25:59,589 --> 00:26:02,670
"Shorten the sermon and hasten the standing,"

483
00:26:02,670 --> 00:26:03,910
the meaning is:

484
00:26:03,910 --> 00:26:08,000
Hastening the prayer to ensure the standing is achieved.

485
00:26:08,000 --> 00:26:11,700
From the benefits of the hadith:

486
00:26:11,700 --> 00:26:13,980
One learns from the hadith:

487
00:26:13,980 --> 00:26:16,700
The leadership of Hajj belongs to the Caliphs

488
00:26:16,700 --> 00:26:19,299
and those to whom they delegate that task.

489
00:26:19,299 --> 00:26:23,369
It shows the legitimacy of performing ghusl for the standing at Arafah.

490
00:26:23,369 --> 00:26:27,769
It shows a scholar initiating guidance before being asked.

491
00:26:27,769 --> 00:26:30,970
It shows understanding through gestures and looks.

492
00:26:30,970 --> 00:26:35,130
It shows the permissibility of a student giving a legal opinion in the presence of his teacher.

493
00:26:35,130 --> 00:26:39,450
It shows the eagerness to spread knowledge so that people may benefit from it.

494
00:26:39,450 --> 00:26:43,250
It shows the virtue of Ibn Umar, may Allah be pleased with both of them,

495
00:26:43,250 --> 00:26:47,690
and his adherence to the Sunnah.

496
00:26:47,690 --> 00:26:51,029
Chapter: The Standing at Arafah

497
00:26:51,029 --> 00:26:53,789
From Jubayr ibn Mut'im, who said:

498
00:26:53,789 --> 00:26:55,910
I lost a camel of mine.

499
00:26:55,950 --> 00:26:58,829
So I went looking for it on the Day of Arafah.

500
00:26:58,829 --> 00:27:03,990
I saw the Prophet, peace be upon him, standing at Arafah.

501
00:27:03,990 --> 00:27:07,630
I said: "By Allah, this man is one of the Hums!"

502
00:27:07,630 --> 00:27:10,940
"What is he doing here?"

503
00:27:10,940 --> 00:27:14,119
Commentary on the hadith:

504
00:27:14,119 --> 00:27:15,960
"I lost a camel,"

505
00:27:15,960 --> 00:27:18,160
meaning I misplaced a camel.

506
00:27:18,160 --> 00:27:19,359
"Looking for it,"

507
00:27:19,359 --> 00:27:21,380
meaning I am searching for it.

508
00:27:21,380 --> 00:27:23,779
"The Hums" means the Quraysh.

509
00:27:23,779 --> 00:27:28,019
They used to refrain from standing at Arafah and departing from it,

510
00:27:28,019 --> 00:27:32,460
even though they knew and acknowledged that it was one of the rites of Hajj.

511
00:27:32,460 --> 00:27:34,420
However, they said:

512
00:27:34,420 --> 00:27:36,099
"We are the people of the Haram."

513
00:27:36,099 --> 00:27:37,779
"We are the Hums."

514
00:27:37,779 --> 00:27:40,299
And the Hums are the people of the Haram.

515
00:27:40,299 --> 00:27:42,579
"What is he doing here?"

516
00:27:42,579 --> 00:27:44,859
Meaning: Why is he standing at Arafah?

517
00:27:44,859 --> 00:27:49,430
He is one of the Hums who do not stand at Arafah.

518
00:27:49,430 --> 00:27:53,009
From the benefits of the hadith:

519
00:27:53,009 --> 00:27:54,930
One learns from the hadith:

520
00:27:54,970 --> 00:27:58,009
That the rites of Hajj are divinely ordained (tawqifiyyah).

521
00:27:58,009 --> 00:28:02,150
There is no consideration for the illusions of Jahiliyyah customs.

522
00:28:02,150 --> 00:28:08,059
The hadith contains an indication of the condemnation of arrogance.

523
00:28:08,059 --> 00:28:11,500
From Aisha, may Allah be pleased with her, who said:

524
00:28:11,500 --> 00:28:14,539
The Quraysh and those who followed their religion

525
00:28:14,539 --> 00:28:16,819
used to stand at Muzdalifah.

526
00:28:16,819 --> 00:28:19,420
They were called the Hums.

527
00:28:19,420 --> 00:28:23,180
The rest of the Arabs used to stand at Arafat.

528
00:28:23,180 --> 00:28:25,420
When Islam came,

529
00:28:25,420 --> 00:28:28,579
Allah commanded His Prophet, peace be upon him,

530
00:28:28,579 --> 00:28:30,619
to go to Arafat,

531
00:28:30,619 --> 00:28:32,579
then stand there,

532
00:28:32,579 --> 00:28:34,819
then depart from there.

533
00:28:34,819 --> 00:28:37,420
That is the saying of Allah the Exalted:

534
00:28:37,420 --> 00:28:42,900
﴾ Then depart from the place from where all the people depart ﴿

535
00:28:42,900 --> 00:28:46,339
Commentary on the hadith:

536
00:28:46,339 --> 00:28:48,259
"Those who followed their religion,"

537
00:28:48,259 --> 00:28:51,819
meaning the tribes that followed the Quraysh in their religion.

538
00:28:51,819 --> 00:28:54,220
They were the Banu Amir ibn Sa'sa'ah,

539
00:28:54,220 --> 00:28:56,940
Thaqif, and Khuza'ah.

540
00:28:56,940 --> 00:28:59,380
They were called the Hums

541
00:28:59,380 --> 00:29:03,289
because they were strict and rigid in their religion.

542
00:29:03,289 --> 00:29:05,569
"They used to stand at Muzdalifah,"

543
00:29:05,569 --> 00:29:08,769
meaning while others stood at Arafah.

544
00:29:08,769 --> 00:29:12,690
"Then depart from the place from where all the people depart,"

545
00:29:12,690 --> 00:29:16,450
meaning depart from Arafah from where the people depart,

546
00:29:16,450 --> 00:29:20,779
from the time of Ibrahim, peace be upon him, until now.

547
00:29:20,779 --> 00:29:24,390
From the benefits of the hadith:

548
00:29:24,390 --> 00:29:26,430
One learns from the hadith:

549
00:29:26,470 --> 00:29:29,789
That Allah the Exalted commanded the one standing at Arafat

550
00:29:29,789 --> 00:29:31,950
to move on to Muzdalifah

551
00:29:31,950 --> 00:29:35,369
to remember Allah at the Sacred Monument (al-Mash'ar al-Haram).

552
00:29:35,369 --> 00:29:40,369
He commanded him that his standing should be with the majority of the people at Arafat.

553
00:29:40,369 --> 00:29:43,490
It contains a warning against the practices of Jahiliyyah.