In the name of Allah, the Most Gracious, the Most Merciful.
Ifadah Center
for Humanities Studies and Research
presents
The Abridged Sahih al-Bukhari
Chapter: Women Performing Tawaf with Men
From Ibn Jurayj, from ‘Ata’:
When Ibn Hisham forbade women from performing tawaf with men,
he [‘Ata’] said: "How can he forbid them,
when the wives of the Prophet (peace be upon him) performed tawaf with men?"
I asked: "Was this after the [revelation of the] hijab or before?"
He replied: "Yes, by my life,
I witnessed it after the hijab."
I asked: "How did they mingle with the men?"
He said: "They did not mingle.
‘Aisha (may Allah be pleased with her) used to perform tawaf separately from the men, not mingling with them."
A woman said:
"Let us go and touch [the Black Stone], O Mother of the Believers."
She replied:
"Go yourself," and she refused.
They would go out disguised at night
to perform tawaf with the men.
But when they [the wives of the Prophet] entered the House [the Ka‘bah],
they would stand aside until [the men] entered
and the men had left.
I used to visit ‘Aisha with ‘Ubayd ibn ‘Umayr,
while she was staying in the hollow of Thabir.
I asked:
"What was her hijab [partition]?"
He said:
"She was in a Turkish dome-tent with a covering,
and there was nothing between us and her other than that."
I saw her wearing a rose-colored garment.
Commentary on the hadith:
Ibn Hisham:
He is Ibrahim ibn Hisham.
It is also said to be his brother, Muhammad.
"After the hijab or before?"
Meaning: after the revelation of the verse of the hijab or before it.
"Performing tawaf separately from the men":
Meaning: on one side, isolated from the people.
"A woman said":
It is said her name was Daqrah.
"Go yourself":
Meaning: go on your own behalf and for your own sake.
"And she refused":
Meaning: she declined.
"They would go out disguised":
Meaning: veiled/concealed.
"While she was staying":
Meaning: residing.
"In the hollow of Thabir":
A great mountain in Muzdalifah,
to the left of one going from there to Mina.
"In a Turkish dome-tent":
Meaning: a Turkish-style tent.
"Covering":
Meaning: a veil or screen.
"Rose-colored garment":
Meaning: a red shirt/tunic,
the color of a rose.
From the benefits of the hadith:
It is derived from the hadith:
Women are guided to perform tawaf
while they are veiled.
It contains the permissibility of performing tawaf at night.
The hadith shows the veiling of the wives of the Prophet (peace be upon him)
after the revelation of the verse of the hijab.
It contains the recommendation of residing in Makkah.
It contains the permissibility of residing in the entire Haram,
even if not inside the Sacred Mosque.
The hadith shows that women perform tawaf behind the men,
and that they should not mingle or crowd with men.
It shows that the state of women is based on modesty and concealment.
It contains the permissibility of wearing rose-colored clothing.
It highlights the status and virtue of the Mother of the Believers, ‘Aisha (may Allah be pleased with her),
and that she used to perform tawaf while veiled.
It shows the fiqh of ‘Aisha (may Allah be pleased with her)
in her refraining from rebuking the woman who wanted to touch the Black Stone.
It contains the permissibility for women to touch the Black Stone without mingling.
It contains the legitimacy of designating specific areas in the mosque for women.
Chapter: Speaking during Tawaf
From Ibn ‘Abbas (may Allah be pleased with them both):
The Prophet (peace be upon him) passed by while he was performing tawaf around the Ka‘bah,
and saw a man who had tied his hand to another man with a leather strap,
or a rope, or something else.
In one narration: "leading a man by a nose-ring in his nose."
The Prophet (peace be upon him) cut it with his hand,
then said: "Lead him by his hand."
Commentary on the hadith:
"With a leather strap": a strap is what is split lengthwise from leather.
"Lead him by his hand": meaning pull him and guide him by his hand.
"By a nose-ring": meaning a ring of hair placed in a hole in the nose of a camel,
by which it is led.
From the benefits of the hadith:
It is derived from the hadith:
The permissibility of speaking about good things during tawaf.
It is permissible for the one performing tawaf to perform light actions.
If the one performing tawaf sees something wrong,
he may change it with his hand.
It is not permissible for a human to be led in the way animals are led,
because Allah the Exalted has honored the children of Adam.
Chapter: Tawaf after the Morning and Afternoon Prayers
From ‘Aisha (may Allah be pleased with her):
Some people performed tawaf around the House after the morning prayer,
then sat down to listen to the preacher,
until when the sun rose,
they stood up to pray.
‘Aisha (may Allah be pleased with her) said:
"They sat
until the time when prayer is disliked [makruh],
then they stood up to pray."
Commentary on the hadith:
"Then they sat down to listen to the preacher":
Meaning: they sat with the one giving the sermon.
"Until the time when prayer is disliked":
Meaning: at the time of sunrise,
before it has risen to the height of a spear.
From the benefits of the hadith:
The hadith indicates that tawaf is like prayer.
It contains enjoining good and forbidding evil.
It highlights the virtue and fiqh of the Mother of the Believers, ‘Aisha (may Allah be pleased with her).
From ‘Abd al-‘Aziz ibn Rufay‘, who said:
I saw ‘Abdullah ibn al-Zubayr (may Allah be pleased with them both) performing tawaf after the dawn prayer,
and he prayed two rak‘ahs.
Commentary on the hadith:
"And he prayed two rak‘ahs": meaning after the dawn prayer.
It appears they were during the time of dislike.
From the benefits of the hadith:
It is derived from the hadith:
The fiqh of ‘Abdullah ibn al-Zubayr (may Allah be pleased with them both) regarding the issue of praying at the time of dislike.
In this report and the one before it:
The permissibility of performing tawaf during the time of dislike, unlike prayer.
Both indicate that tawaf is like prayer,
but not in an absolute sense.
Chapter: Providing Water for Pilgrims (Siqayah)
From Ibn ‘Umar (may Allah be pleased with them both), who said:
Al-‘Abbas ibn ‘Abd al-Muttalib (may Allah be pleased with him) asked the Messenger of Allah (peace be upon him) for permission
to spend the nights in Makkah during the days of Mina because of his duty of providing water.
So he gave him permission.
Commentary on the hadith:
"Because of his duty of providing water":
Meaning: due to the task of providing water for the pilgrims,
which Al-‘Abbas ibn ‘Abd al-Muttalib (may Allah be pleased with him) used to manage during the Jahiliyyah and in Islam.
From the benefits of the hadith:
It is derived from the hadith:
That spending the nights in Mina during the days of Tashriq
is commanded.
It is permissible for those in charge of the water supply and those in their position
to leave this overnight stay and go to Makkah.
From Ibn ‘Abbas (may Allah be pleased with them both):
The Messenger of Allah (peace be upon him) came to the water supply and asked for a drink.
Al-‘Abbas said:
"O Fadl,
go to your mother
and bring the Messenger of Allah (peace be upon him) a drink from her."
He said:
"Give me a drink."
He said:
"O Messenger of Allah,
they put their hands into it."
He said:
"Give me a drink."
So he drank from it.
Then he went to Zamzam while they were providing water and working there.
He said:
"Continue, for you are doing a righteous deed."
Then he said:
"Were it not that you would be overwhelmed, I would have descended
to place the rope on this,"
meaning his shoulder,
and he pointed to his shoulder.
Commentary on the hadith:
"To the water supply":
The Siqayah:
The place where water is kept for drinking during the pilgrimage season and at other times.
"And asked for a drink":
Meaning: he requested water to drink.
"To your mother":
His mother, Lubabah bint al-Harith al-Hilaliyyah.
"Were it not that you would be overwhelmed":
Meaning: were it not that you would be overwhelmed by having the water supply taken away from you.
It is also said:
It means: were it not that the people would crowd around you,
and because of the heavy congestion, you would be overcome.
"I would have descended":
Meaning: I would have joined you in the work.
"To place the rope":
Meaning: the rope of the bucket.
"His shoulder":
The shoulder:
From the top of the arm to the base of the neck.
From the benefits of the hadith:
It is derived from the hadith:
The virtue of providing water.
And the virtue of providing water for pilgrims.
It shows the compassion of the Prophet (peace be upon him)
and his mercy toward his Ummah,
And the intensity of his humility, peace and blessings of Allah be upon him.
Chapter: What has been narrated regarding Zamzam.
On the authority of Ibn ‘Abbas, may Allah be pleased with them both, who said:
I gave the Messenger of Allah, peace and blessings of Allah be upon him, water from Zamzam,
and he drank while standing.
From the benefits of the hadith:
It is derived from the hadith:
An explanation of the excellence of Zamzam water.
It contains the permissibility of drinking Zamzam water while standing.
It contains the legitimacy of serving the people of knowledge and virtue.
Chapter: The Tawaf of the Qarin (one performing Hajj and ‘Umrah together).
On the authority of Nafi‘:
That ‘Ubayd Allah ibn ‘Abd Allah,
and Salim ibn ‘Abd Allah,
informed him that they both spoke to ‘Abd Allah ibn ‘Umar, may Allah be pleased with them both,
during the days when the army besieged Ibn al-Zubayr.
He said:
"It will not harm you if you do not perform Hajj this year,
for we fear that you may be prevented from reaching the House."
He said:
In a narration:
“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)
"We went out with the Messenger of Allah, peace and blessings of Allah be upon him,
but the disbelievers of Quraysh stood between us and the House.
So the Prophet, peace and blessings of Allah be upon him, slaughtered his sacrificial animal,
and shaved his head.
I call you to witness that I have made ‘Umrah obligatory upon myself, if Allah wills.
I shall set out,
and if the way is clear between me and the House, I will perform Tawaf,
and if I am prevented from it,
I will do as the Prophet, peace and blessings of Allah be upon him, did, and I am with him."
So he entered into the state of Ihram for ‘Umrah from Dhu al-Hulayfah.
In a narration:
And he offered a sacrificial animal he had bought at Qadid.
Then he traveled for a while,
then he said:
"Their matter is one and the same."
"I call you to witness that I have made Hajj obligatory along with my ‘Umrah."
He did not exit the state of Ihram from either until he exited on the Day of Sacrifice.
And he offered a sacrifice.
In a narration:
Because the Messenger of Allah, peace and blessings of Allah be upon him,
had entered into Ihram for ‘Umrah in the year of al-Hudaybiyah,
and he used to say:
"He does not exit Ihram until he performs one Tawaf,"
In a narration:
"And one Sa‘i,"
on the day he enters Makkah.
Commentary on the hadith:
"During the days the army besieged Ibn al-Zubayr":
Al-Hajjaj ibn Yusuf arrived in Makkah in the year 72 AH,
and he established the siege against him from the beginning of Sha‘ban of that year.
"It will not harm you":
Meaning, no harm will befall you.
"That you may be prevented":
Meaning, that you are blocked from reaching the House.
"I call you to witness":
Meaning, he did not suffice with the intention alone,
so that those who wish to follow his example may do so.
"I have made ‘Umrah obligatory":
Meaning, I have bound myself to it.
"I shall set out":
Meaning, I shall proceed.
"If the way is clear between me and the House":
Meaning, if they allow me to reach the House.
"I will do as the Prophet, peace and blessings of Allah be upon him, did":
Meaning, at al-Hudaybiyah,
when they prevented him from entering Makkah.
"From Dhu al-Hulayfah":
It is the Miqat for the people of Madinah.
"Their matter is one and the same":
Meaning, in the permissibility of exiting Ihram from both due to being blocked.
"I have made Hajj obligatory along with my ‘Umrah":
Meaning, as a Qarin.
"And he offered a sacrifice," meaning he slaughtered his sacrificial animal.
From the benefits of the hadith:
It is derived from the hadith:
That the Companions used analogy and argued based upon it.
It contains that it is permissible for one blocked by the enemy to exit Ihram,
whether it is for Hajj or ‘Umrah.
He slaughters his sacrificial animal and shaves his head or trims it.
It contains the permissibility of incorporating Hajj into ‘Umrah.
Its condition according to the majority is:
That it be before beginning the Tawaf of ‘Umrah.
The hadith indicates that the Qarin must offer a sacrifice.
It contains the permissibility of setting out for rituals
on a path where danger is suspected,
if safety is hoped for.
It contains an explanation of the excellence of Ibn ‘Umar, may Allah be pleased with them both, and his fiqh,
and his intense adherence to the Sunnah.
Chapter: The obligation of Sa‘i between al-Safa and al-Marwah.
And making them among the symbols of Allah.
On the authority of ‘Urwah, who said:
I asked ‘A’ishah, may Allah be pleased with her, and I said to her:
"Have you seen the saying of Allah the Exalted:
“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)
“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)
'Indeed, there is no blame upon anyone'
'if he does not perform Tawaf between al-Safa and al-Marwah'?"
She said: "What a poor thing you have said, O son of my sister!
If this were as you interpreted it,
it would have been: 'There is no blame upon him if he does not perform Tawaf between them.'
But it was revealed regarding the Ansar,
who, before they embraced Islam, used to enter into Ihram for Manat the idol."
In a narration:
"And Manat was near Qadid,"
which they used to worship at al-Mushallal.
So whoever entered into Ihram would feel uncomfortable performing Tawaf between al-Safa and al-Marwah.
When they embraced Islam,
they asked the Messenger of Allah, peace and blessings of Allah be upon him, about that.
They said: "O Messenger of Allah,
we used to feel uncomfortable performing Tawaf between al-Safa and al-Marwah."
So Allah the Exalted revealed:
“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)
The verse.
‘A’ishah, may Allah be pleased with her, said:
"And the Messenger of Allah, peace and blessings of Allah be upon him, has established
the Tawaf between them,
so no one has the right to abandon the Tawaf between them."
Commentary on the hadith:
"Among the symbols of Allah":
Meaning, the manifest signs of His religion,
by which Allah has commanded His servants to worship Him.
And Allah has commanded the honoring of His symbols.
“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)
This is a refutation of the misconception of those who felt uncomfortable performing Tawaf between them,
because in the pre-Islamic era, idols were worshipped near them.
So the Exalted negated the blame to dispel this misconception,
not because it is not necessary.
"You interpreted it":
Meaning, you explained it as such.
"They enter into Ihram":
Meaning, they perform Hajj.
It is the name of an idol that existed in the pre-Islamic era.
It was called Manat
because sacrificial animals were 'tumna' (poured out/slaughtered) there.
"The idol":
From tyranny (taghyan).
It was called the idol
because it was worshipped instead of Allah the Almighty.
"At al-Mushallal":
It is a mountain pass located below Qadid from the north.
And Qadid is between Makkah and Madinah.
And Manat was near Qadid.
"Whoever enters into Ihram":
Meaning, for Hajj or ‘Umrah.
"Feels uncomfortable":
Meaning, he is cautious and fears falling into sin.
"And the Messenger of Allah, peace and blessings of Allah be upon him, has established the Tawaf between them":
Meaning, he legislated it and made it a pillar.
From the benefits of the hadith:
It is derived from the hadith:
That asking is the key to knowledge.
It contains an explanation of the excellence of ‘A’ishah, may Allah be pleased with her,
and her knowledge of Tafsir.
It contains presenting what is problematic in the texts to the scholar
to remove misconceptions and confusion.
It contains that the scholar must remove confusion with evidence.
It contains that the Prophet, peace and blessings of Allah be upon him,
is the scale for the correctness of statements and actions.
It contains that acts of worship are fixed by divine decree (tawqifiyyah).
And there is no consideration for the illusion of similarity between them and the worship of the pre-Islamic era.
It contains that the fundamental principle is the prohibition of imitating the disbelievers in their acts of worship.
Chapter: What has been narrated regarding the Sa‘i between al-Safa and al-Marwah.
On the authority of ‘Asim ibn Sulayman, who said:
I asked Anas ibn Malik, may Allah be pleased with him, about al-Safa and al-Marwah.
He said:
"We used to think they were among the affairs of the pre-Islamic era.
When Islam came, we refrained from them.
Then Allah the Exalted revealed:
“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)
“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)
Commentary on the hadith:
"We used to think": Meaning, we believed.
"Among the affairs of the pre-Islamic era":
Meaning, among the symbols and worship of the pre-Islamic era.
"We refrained from them":
Meaning, we stopped and abandoned the Sa‘i between al-Safa and al-Marwah.
From the benefits of the hadith:
It is derived from the hadith that the basis of acts of worship is divine decree.
It contains guidance to refrain from areas of doubt.
On the authority of Ibn ‘Abbas, may Allah be pleased with them both, who said:
"The Messenger of Allah, peace and blessings of Allah be upon him, only performed Sa‘i
at the House and between al-Safa and al-Marwah
to show the polytheists his strength."
Commentary on the hadith:
"The Messenger of Allah, peace and blessings of Allah be upon him, only performed Sa‘i
at the House and between al-Safa and al-Marwah":
Meaning, in the ‘Umrah of al-Hudaybiyah.
"To show the polytheists his strength":
Because the polytheists sat near the Hijr,
waiting for those who had been weakened by the fever.
So the Prophet, peace and blessings of Allah be upon him, commanded his Companions to walk briskly (raml),
so that the polytheists would see the strength of the Muslims.
From the benefits of the hadith:
It is derived from the hadith:
The permissibility of showing vigor so that the enemy may be enraged.
It contains the recommendation of showing vigor,
on the condition that one does not harm oneself by this action.
It contains the permissibility of providing reasons for acts of worship,
for they are sometimes rational in their meaning.
Chapter: Where to pray Dhuhr on the Day of Tarwiyah.
On the authority of ‘Abd al-‘Aziz ibn Rufay‘, who said:
I asked Anas ibn Malik, may Allah be pleased with him:
"Tell me something you remember from the Prophet, peace and blessings of Allah be upon him:
Where did he pray Dhuhr and Asr on the Day of Tarwiyah?
He said: In Mina.
I said: Where did he pray Asr on the Day of Departure (Nafar)?
He said: At al-Abtah.
Then he said: Do as your leaders do.
Commentary on the hadith:
"I grasped it," meaning I understood and comprehended it.
The Day of Tarwiyah is the eighth day of Dhu al-Hijjah.
The Day of Nafar means the day of returning from Mina.
Al-Abtah is a wide area between Makkah and Mina.
It is also referred to as al-Muhassab.
"Your leaders" refers to those in authority and their deputies during Hajj.
From the benefits of the hadith:
One learns from the hadith:
The recommendation to perform the Dhuhr and Asr prayers on the Day of Tarwiyah in Mina.
It also contains the obligation to follow the Imam and avoid discord.
It also shows that the Prophet, peace and blessings of Allah be upon him,
is the standard for the correctness of statements and actions.
Chapter: Fasting on the Day of Arafah
From Umm al-Fadl bint al-Harith:
That some people differed in her presence on the Day of Arafah regarding whether the Prophet, peace be upon him, was fasting.
Some said he was fasting.
Others said he was not fasting.
So she sent him a cup of milk while he was mounted on his camel.
He drank it.
Commentary on the hadith:
"A cup of milk," meaning a vessel of milk.
"He drank it,"
is evidence that he, peace be upon him, was not fasting.
From the benefits of the hadith:
One learns from the hadith:
The permissibility of eating and drinking in public gatherings for a valid reason.
It also shows the permissibility of accepting gifts from women.
The Prophet, peace be upon him, did not ask her
whether it was from her own wealth or her husband's wealth.
It also demonstrates the intelligence of Umm al-Fadl, may Allah be pleased with her.
The hadith provides a practical demonstration,
which is stronger than theoretical evidence.
Chapter: Departing Early for Arafah
From Salim, who said:
Abd al-Malik wrote to al-Hajjaj:
"Do not oppose Ibn Umar in Hajj."
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.
He called out at the tent of al-Hajjaj.
He came out wearing a saffron-dyed cloak.
He said: "What is the matter, O Abu Abd al-Rahman?"
He replied: "Departure, if you desire the Sunnah."
He said: "At this hour?"
He said: "Yes."
He said: "Then wait for me until I pour water over my head, then I will come out."
He dismounted until al-Hajjaj came out.
He walked between me and my father.
I said: "If you desire the Sunnah,
then shorten the sermon and hasten the standing (wuquf)."
He began to look at Abdullah.
When Abdullah saw that,
he said: "He is correct."
Commentary on the hadith:
"In Hajj,"
meaning in the rulings of Hajj.
"The sun passed its zenith,"
meaning the sun moved away from the center of the sky.
"The tent of al-Hajjaj,"
the *suradiq* is that which surrounds the tent.
It has a door through which one enters the tent.
It is also said that it is the tent itself.
"A cloak," meaning a large wrap.
"Saffron-dyed,"
meaning dyed with saffron.
"Departure,"
meaning going to Arafah.
"If you desire the Sunnah,"
meaning the Sunnah of the Prophet, peace be upon him.
"Wait for me,"
meaning give me time.
"Pour water over my head,"
the meaning is:
I will perform ghusl.
"Shorten the sermon and hasten the standing,"
the meaning is:
Hastening the prayer to ensure the standing is achieved.
From the benefits of the hadith:
One learns from the hadith:
The leadership of Hajj belongs to the Caliphs
and those to whom they delegate that task.
It shows the legitimacy of performing ghusl for the standing at Arafah.
It shows a scholar initiating guidance before being asked.
It shows understanding through gestures and looks.
It shows the permissibility of a student giving a legal opinion in the presence of his teacher.
It shows the eagerness to spread knowledge so that people may benefit from it.
It shows the virtue of Ibn Umar, may Allah be pleased with both of them,
and his adherence to the Sunnah.
Chapter: The Standing at Arafah
From Jubayr ibn Mut'im, who said:
I lost a camel of mine.
So I went looking for it on the Day of Arafah.
I saw the Prophet, peace be upon him, standing at Arafah.
I said: "By Allah, this man is one of the Hums!"
"What is he doing here?"
Commentary on the hadith:
"I lost a camel,"
meaning I misplaced a camel.
"Looking for it,"
meaning I am searching for it.
"The Hums" means the Quraysh.
They used to refrain from standing at Arafah and departing from it,
even though they knew and acknowledged that it was one of the rites of Hajj.
However, they said:
"We are the people of the Haram."
"We are the Hums."
And the Hums are the people of the Haram.
"What is he doing here?"
Meaning: Why is he standing at Arafah?
He is one of the Hums who do not stand at Arafah.
From the benefits of the hadith:
One learns from the hadith:
That the rites of Hajj are divinely ordained (tawqifiyyah).
There is no consideration for the illusions of Jahiliyyah customs.
The hadith contains an indication of the condemnation of arrogance.
From Aisha, may Allah be pleased with her, who said:
The Quraysh and those who followed their religion
used to stand at Muzdalifah.
They were called the Hums.
The rest of the Arabs used to stand at Arafat.
When Islam came,
Allah commanded His Prophet, peace be upon him,
to go to Arafat,
then stand there,
then depart from there.
That is the saying of Allah the Exalted:
﴾ Then depart from the place from where all the people depart ﴿
Commentary on the hadith:
"Those who followed their religion,"
meaning the tribes that followed the Quraysh in their religion.
They were the Banu Amir ibn Sa'sa'ah,
Thaqif, and Khuza'ah.
They were called the Hums
because they were strict and rigid in their religion.
"They used to stand at Muzdalifah,"
meaning while others stood at Arafah.
"Then depart from the place from where all the people depart,"
meaning depart from Arafah from where the people depart,
from the time of Ibrahim, peace be upon him, until now.
From the benefits of the hadith:
One learns from the hadith:
That Allah the Exalted commanded the one standing at Arafat
to move on to Muzdalifah
to remember Allah at the Sacred Monument (al-Mash'ar al-Haram).
He commanded him that his standing should be with the majority of the people at Arafat.
It contains a warning against the practices of Jahiliyyah.