WEBVTT

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

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Ifadah Center

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for Humanities Studies and Research

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presents

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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,

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and he used to say:

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"He does not exit Ihram until he performs one Tawaf,"

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In a narration:

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"And one Sa‘i,"

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on the day he enters Makkah.

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Commentary on the hadith:

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"During the days the army besieged Ibn al-Zubayr":

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Al-Hajjaj ibn Yusuf arrived in Makkah in the year 72 AH,

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and he established the siege against him from the beginning of Sha‘ban of that year.

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"It will not harm you":

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Meaning, no harm will befall you.

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"That you may be prevented":

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Meaning, that you are blocked from reaching the House.

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"I call you to witness":

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Meaning, he did not suffice with the intention alone,

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so that those who wish to follow his example may do so.

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"I have made ‘Umrah obligatory":

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Meaning, I have bound myself to it.

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"I shall set out":

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Meaning, I shall proceed.

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"If the way is clear between me and the House":

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Meaning, if they allow me to reach the House.

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

00:13:46.190 --> 00:13:47.830
Meaning, at al-Hudaybiyah,

00:13:47.830 --> 00:13:50.929
when they prevented him from entering Makkah.

00:13:50.929 --> 00:13:52.570
"From Dhu al-Hulayfah":

00:13:52.570 --> 00:13:55.299
It is the Miqat for the people of Madinah.

00:13:55.299 --> 00:13:57.700
"Their matter is one and the same":

00:13:57.700 --> 00:14:01.740
Meaning, in the permissibility of exiting Ihram from both due to being blocked.

00:14:01.740 --> 00:14:04.500
"I have made Hajj obligatory along with my ‘Umrah":

00:14:04.500 --> 00:14:06.259
Meaning, as a Qarin.

00:14:06.259 --> 00:14:09.820
"And he offered a sacrifice," meaning he slaughtered his sacrificial animal.

00:14:09.820 --> 00:14:13.580
From the benefits of the hadith:

00:14:13.580 --> 00:14:15.659
It is derived from the hadith:

00:14:15.659 --> 00:14:20.139
That the Companions used analogy and argued based upon it.

00:14:20.139 --> 00:14:24.259
It contains that it is permissible for one blocked by the enemy to exit Ihram,

00:14:24.259 --> 00:14:27.379
whether it is for Hajj or ‘Umrah.

00:14:27.419 --> 00:14:31.659
He slaughters his sacrificial animal and shaves his head or trims it.

00:14:31.659 --> 00:14:35.059
It contains the permissibility of incorporating Hajj into ‘Umrah.

00:14:35.059 --> 00:14:37.059
Its condition according to the majority is:

00:14:37.059 --> 00:14:40.730
That it be before beginning the Tawaf of ‘Umrah.

00:14:40.730 --> 00:14:43.850
The hadith indicates that the Qarin must offer a sacrifice.

00:14:43.850 --> 00:14:46.210
It contains the permissibility of setting out for rituals

00:14:46.210 --> 00:14:48.289
on a path where danger is suspected,

00:14:48.289 --> 00:14:50.440
if safety is hoped for.

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,

00:14:54.879 --> 00:14:59.870
and his intense adherence to the Sunnah.

00:14:59.870 --> 00:15:02.470
Chapter: The obligation of Sa‘i between al-Safa and al-Marwah.

00:15:02.470 --> 00:15:06.100
And making them among the symbols of Allah.

00:15:06.100 --> 00:15:08.019
On the authority of ‘Urwah, who said:

00:15:08.019 --> 00:15:12.259
I asked ‘A’ishah, may Allah be pleased with her, and I said to her:

00:15:12.259 --> 00:15:15.019
"Have you seen the saying of Allah the Exalted:

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)

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)

00:15:26.169 --> 00:15:28.649
'Indeed, there is no blame upon anyone'

00:15:28.649 --> 00:15:31.990
'if he does not perform Tawaf between al-Safa and al-Marwah'?"

00:15:31.990 --> 00:15:36.029
She said: "What a poor thing you have said, O son of my sister!

00:15:36.029 --> 00:15:39.590
If this were as you interpreted it,

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.'

00:15:44.750 --> 00:15:47.750
But it was revealed regarding the Ansar,

00:15:47.750 --> 00:15:52.450
who, before they embraced Islam, used to enter into Ihram for Manat the idol."

00:15:52.450 --> 00:15:53.769
In a narration:

00:15:53.809 --> 00:15:56.649
"And Manat was near Qadid,"

00:15:56.649 --> 00:16:00.450
which they used to worship at al-Mushallal.

00:16:00.450 --> 00:16:05.529
So whoever entered into Ihram would feel uncomfortable performing Tawaf between al-Safa and al-Marwah.

00:16:05.529 --> 00:16:07.210
When they embraced Islam,

00:16:07.210 --> 00:16:11.649
they asked the Messenger of Allah, peace and blessings of Allah be upon him, about that.

00:16:11.649 --> 00:16:14.169
They said: "O Messenger of Allah,

00:16:14.169 --> 00:16:18.970
we used to feel uncomfortable performing Tawaf between al-Safa and al-Marwah."

00:16:18.970 --> 00:16:21.330
So Allah the Exalted revealed:

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)

00:16:26.049 --> 00:16:27.590
The verse.

00:16:27.590 --> 00:16:30.549
‘A’ishah, may Allah be pleased with her, said:

00:16:30.549 --> 00:16:33.870
"And the Messenger of Allah, peace and blessings of Allah be upon him, has established

00:16:33.870 --> 00:16:35.950
the Tawaf between them,

00:16:35.950 --> 00:16:41.190
so no one has the right to abandon the Tawaf between them."

00:16:41.190 --> 00:16:44.740
Commentary on the hadith:

00:16:44.740 --> 00:16:46.539
"Among the symbols of Allah":

00:16:46.539 --> 00:16:48.820
Meaning, the manifest signs of His religion,

00:16:48.820 --> 00:16:51.820
by which Allah has commanded His servants to worship Him.

00:16:51.860 --> 00:16:55.340
And Allah has commanded the honoring of His symbols.

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)

00:16:59.259 --> 00:17:03.539
This is a refutation of the misconception of those who felt uncomfortable performing Tawaf between them,

00:17:03.539 --> 00:17:08.299
because in the pre-Islamic era, idols were worshipped near them.

00:17:08.299 --> 00:17:11.740
So the Exalted negated the blame to dispel this misconception,

00:17:11.740 --> 00:17:14.609
not because it is not necessary.

00:17:14.609 --> 00:17:16.289
"You interpreted it":

00:17:16.289 --> 00:17:18.410
Meaning, you explained it as such.

00:17:18.410 --> 00:17:19.609
"They enter into Ihram":

00:17:19.609 --> 00:17:21.369
Meaning, they perform Hajj.

00:17:22.329 --> 00:17:25.289
It is the name of an idol that existed in the pre-Islamic era.

00:17:25.289 --> 00:17:27.009
It was called Manat

00:17:27.009 --> 00:17:31.759
because sacrificial animals were 'tumna' (poured out/slaughtered) there.

00:17:31.759 --> 00:17:33.079
"The idol":

00:17:33.079 --> 00:17:34.519
From tyranny (taghyan).

00:17:34.519 --> 00:17:36.240
It was called the idol

00:17:36.240 --> 00:17:40.700
because it was worshipped instead of Allah the Almighty.

00:17:40.700 --> 00:17:42.460
"At al-Mushallal":

00:17:42.460 --> 00:17:46.380
It is a mountain pass located below Qadid from the north.

00:17:46.380 --> 00:17:49.500
And Qadid is between Makkah and Madinah.

00:17:49.660 --> 00:17:52.660
And Manat was near Qadid.

00:17:52.660 --> 00:17:53.940
"Whoever enters into Ihram":

00:17:53.940 --> 00:17:56.299
Meaning, for Hajj or ‘Umrah.

00:17:56.299 --> 00:17:57.660
"Feels uncomfortable":

00:17:57.660 --> 00:18:01.829
Meaning, he is cautious and fears falling into sin.

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":

00:18:06.869 --> 00:18:10.680
Meaning, he legislated it and made it a pillar.

00:18:10.680 --> 00:18:14.609
From the benefits of the hadith:

00:18:14.609 --> 00:18:16.569
It is derived from the hadith:

00:18:16.569 --> 00:18:19.170
That asking is the key to knowledge.

00:18:19.210 --> 00:18:22.769
It contains an explanation of the excellence of ‘A’ishah, may Allah be pleased with her,

00:18:22.769 --> 00:18:25.089
and her knowledge of Tafsir.

00:18:25.089 --> 00:18:28.569
It contains presenting what is problematic in the texts to the scholar

00:18:28.569 --> 00:18:31.569
to remove misconceptions and confusion.

00:18:31.569 --> 00:18:36.190
It contains that the scholar must remove confusion with evidence.

00:18:36.190 --> 00:18:39.269
It contains that the Prophet, peace and blessings of Allah be upon him,

00:18:39.269 --> 00:18:43.269
is the scale for the correctness of statements and actions.

00:18:43.269 --> 00:18:46.789
It contains that acts of worship are fixed by divine decree (tawqifiyyah).

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.

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.

00:19:00.099 --> 00:19:04.789
Chapter: What has been narrated regarding the Sa‘i between al-Safa and al-Marwah.

00:19:04.789 --> 00:19:07.670
On the authority of ‘Asim ibn Sulayman, who said:

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.

00:19:12.829 --> 00:19:14.150
He said:

00:19:14.150 --> 00:19:18.140
"We used to think they were among the affairs of the pre-Islamic era.

00:19:18.180 --> 00:19:22.259
When Islam came, we refrained from them.

00:19:22.259 --> 00:19:24.579
Then Allah the Exalted revealed:

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)

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)

00:19:36.569 --> 00:19:40.019
Commentary on the hadith:

00:19:40.019 --> 00:19:43.059
"We used to think": Meaning, we believed.

00:19:43.059 --> 00:19:44.980
"Among the affairs of the pre-Islamic era":

00:19:44.980 --> 00:19:48.529
Meaning, among the symbols and worship of the pre-Islamic era.

00:19:48.529 --> 00:19:50.410
"We refrained from them":

00:19:50.410 --> 00:19:55.490
Meaning, we stopped and abandoned the Sa‘i between al-Safa and al-Marwah.

00:19:55.490 --> 00:19:59.200
From the benefits of the hadith:

00:19:59.200 --> 00:20:04.160
It is derived from the hadith that the basis of acts of worship is divine decree.

00:20:04.160 --> 00:20:10.309
It contains guidance to refrain from areas of doubt.

00:20:10.309 --> 00:20:14.029
On the authority of Ibn ‘Abbas, may Allah be pleased with them both, who said:

00:20:14.029 --> 00:20:17.509
"The Messenger of Allah, peace and blessings of Allah be upon him, only performed Sa‘i

00:20:17.509 --> 00:20:20.589
at the House and between al-Safa and al-Marwah

00:20:20.630 --> 00:20:24.220
to show the polytheists his strength."

00:20:24.220 --> 00:20:27.539
Commentary on the hadith:

00:20:27.539 --> 00:20:30.980
"The Messenger of Allah, peace and blessings of Allah be upon him, only performed Sa‘i

00:20:30.980 --> 00:20:33.819
at the House and between al-Safa and al-Marwah":

00:20:33.819 --> 00:20:36.450
Meaning, in the ‘Umrah of al-Hudaybiyah.

00:20:36.450 --> 00:20:39.170
"To show the polytheists his strength":

00:20:39.170 --> 00:20:42.569
Because the polytheists sat near the Hijr,

00:20:42.569 --> 00:20:46.009
waiting for those who had been weakened by the fever.

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),

00:20:50.569 --> 00:20:54.039
so that the polytheists would see the strength of the Muslims.

00:20:54.039 --> 00:20:57.980
From the benefits of the hadith:

00:20:57.980 --> 00:21:00.059
It is derived from the hadith:

00:21:00.059 --> 00:21:03.880
The permissibility of showing vigor so that the enemy may be enraged.

00:21:03.880 --> 00:21:06.480
It contains the recommendation of showing vigor,

00:21:06.480 --> 00:21:10.299
on the condition that one does not harm oneself by this action.

00:21:10.299 --> 00:21:13.099
It contains the permissibility of providing reasons for acts of worship,

00:21:13.099 --> 00:21:19.119
for they are sometimes rational in their meaning.

00:21:19.119 --> 00:21:24.099
Chapter: Where to pray Dhuhr on the Day of Tarwiyah.

00:21:24.140 --> 00:21:27.180
On the authority of ‘Abd al-‘Aziz ibn Rufay‘, who said:

00:21:27.180 --> 00:21:30.420
I asked Anas ibn Malik, may Allah be pleased with him:

00:21:30.420 --> 00:21:36.940
"Tell me something you remember from the Prophet, peace and blessings of Allah be upon him:

00:21:36.940 --> 00:21:40.640
Where did he pray Dhuhr and Asr on the Day of Tarwiyah?

00:21:40.640 --> 00:21:43.230
He said: In Mina.

00:21:43.230 --> 00:21:47.299
I said: Where did he pray Asr on the Day of Departure (Nafar)?

00:21:47.299 --> 00:21:50.059
He said: At al-Abtah.

00:21:50.099 --> 00:21:55.460
Then he said: Do as your leaders do.

00:21:55.460 --> 00:21:59.140
Commentary on the hadith:

00:21:59.140 --> 00:22:03.160
"I grasped it," meaning I understood and comprehended it.

00:22:03.160 --> 00:22:07.940
The Day of Tarwiyah is the eighth day of Dhu al-Hijjah.

00:22:07.940 --> 00:22:12.099
The Day of Nafar means the day of returning from Mina.

00:22:12.099 --> 00:22:17.019
Al-Abtah is a wide area between Makkah and Mina.

00:22:17.019 --> 00:22:20.160
It is also referred to as al-Muhassab.

00:22:20.200 --> 00:22:25.789
"Your leaders" refers to those in authority and their deputies during Hajj.

00:22:25.789 --> 00:22:29.559
From the benefits of the hadith:

00:22:29.559 --> 00:22:31.599
One learns from the hadith:

00:22:31.599 --> 00:22:37.039
The recommendation to perform the Dhuhr and Asr prayers on the Day of Tarwiyah in Mina.

00:22:37.039 --> 00:22:41.200
It also contains the obligation to follow the Imam and avoid discord.

00:22:41.200 --> 00:22:44.240
It also shows that the Prophet, peace and blessings of Allah be upon him,

00:22:44.240 --> 00:22:50.329
is the standard for the correctness of statements and actions.

00:22:50.329 --> 00:22:53.589
Chapter: Fasting on the Day of Arafah

00:22:53.630 --> 00:22:56.230
From Umm al-Fadl bint al-Harith:

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.

00:23:02.910 --> 00:23:06.190
Some said he was fasting.

00:23:06.190 --> 00:23:09.990
Others said he was not fasting.

00:23:09.990 --> 00:23:14.910
So she sent him a cup of milk while he was mounted on his camel.

00:23:14.910 --> 00:23:16.980
He drank it.

00:23:16.980 --> 00:23:20.359
Commentary on the hadith:

00:23:20.359 --> 00:23:24.200
"A cup of milk," meaning a vessel of milk.

00:23:24.200 --> 00:23:25.519
"He drank it,"

00:23:25.519 --> 00:23:30.900
is evidence that he, peace be upon him, was not fasting.

00:23:30.900 --> 00:23:34.529
From the benefits of the hadith:

00:23:34.529 --> 00:23:36.609
One learns from the hadith:

00:23:36.609 --> 00:23:40.690
The permissibility of eating and drinking in public gatherings for a valid reason.

00:23:40.690 --> 00:23:44.250
It also shows the permissibility of accepting gifts from women.

00:23:44.250 --> 00:23:47.210
The Prophet, peace be upon him, did not ask her

00:23:47.210 --> 00:23:51.269
whether it was from her own wealth or her husband's wealth.

00:23:51.269 --> 00:23:55.509
It also demonstrates the intelligence of Umm al-Fadl, may Allah be pleased with her.

00:23:55.509 --> 00:23:58.549
The hadith provides a practical demonstration,

00:23:58.549 --> 00:24:03.549
which is stronger than theoretical evidence.

00:24:03.549 --> 00:24:08.339
Chapter: Departing Early for Arafah

00:24:08.339 --> 00:24:10.420
From Salim, who said:

00:24:10.420 --> 00:24:13.299
Abd al-Malik wrote to al-Hajjaj:

00:24:13.299 --> 00:24:16.609
"Do not oppose Ibn Umar in Hajj."

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.

00:24:23.130 --> 00:24:26.369
He called out at the tent of al-Hajjaj.

00:24:26.410 --> 00:24:29.970
He came out wearing a saffron-dyed cloak.

00:24:29.970 --> 00:24:34.170
He said: "What is the matter, O Abu Abd al-Rahman?"

00:24:34.170 --> 00:24:39.089
He replied: "Departure, if you desire the Sunnah."

00:24:39.089 --> 00:24:41.970
He said: "At this hour?"

00:24:41.970 --> 00:24:43.529
He said: "Yes."

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."

00:24:49.250 --> 00:24:52.049
He dismounted until al-Hajjaj came out.

00:24:52.049 --> 00:24:54.849
He walked between me and my father.

00:24:54.890 --> 00:24:58.369
I said: "If you desire the Sunnah,

00:24:58.369 --> 00:25:01.890
then shorten the sermon and hasten the standing (wuquf)."

00:25:01.890 --> 00:25:04.730
He began to look at Abdullah.

00:25:04.730 --> 00:25:07.410
When Abdullah saw that,

00:25:07.410 --> 00:25:10.599
he said: "He is correct."

00:25:10.599 --> 00:25:13.990
Commentary on the hadith:

00:25:13.990 --> 00:25:15.150
"In Hajj,"

00:25:15.150 --> 00:25:17.660
meaning in the rulings of Hajj.

00:25:17.660 --> 00:25:19.339
"The sun passed its zenith,"

00:25:19.339 --> 00:25:22.460
meaning the sun moved away from the center of the sky.

00:25:22.460 --> 00:25:24.579
"The tent of al-Hajjaj,"

00:25:24.579 --> 00:25:28.140
the *suradiq* is that which surrounds the tent.

00:25:28.140 --> 00:25:31.420
It has a door through which one enters the tent.

00:25:31.420 --> 00:25:33.690
It is also said that it is the tent itself.

00:25:33.690 --> 00:25:37.089
"A cloak," meaning a large wrap.

00:25:37.089 --> 00:25:38.369
"Saffron-dyed,"

00:25:38.369 --> 00:25:41.240
meaning dyed with saffron.

00:25:41.240 --> 00:25:42.480
"Departure,"

00:25:42.480 --> 00:25:45.059
meaning going to Arafah.

00:25:45.059 --> 00:25:47.299
"If you desire the Sunnah,"

00:25:47.299 --> 00:25:51.349
meaning the Sunnah of the Prophet, peace be upon him.

00:25:51.349 --> 00:25:52.750
"Wait for me,"

00:25:52.750 --> 00:25:54.819
meaning give me time.

00:25:54.859 --> 00:25:56.859
"Pour water over my head,"

00:25:56.859 --> 00:25:57.900
the meaning is:

00:25:57.900 --> 00:25:59.589
I will perform ghusl.

00:25:59.589 --> 00:26:02.670
"Shorten the sermon and hasten the standing,"

00:26:02.670 --> 00:26:03.910
the meaning is:

00:26:03.910 --> 00:26:08.000
Hastening the prayer to ensure the standing is achieved.

00:26:08.000 --> 00:26:11.700
From the benefits of the hadith:

00:26:11.700 --> 00:26:13.980
One learns from the hadith:

00:26:13.980 --> 00:26:16.700
The leadership of Hajj belongs to the Caliphs

00:26:16.700 --> 00:26:19.299
and those to whom they delegate that task.

00:26:19.299 --> 00:26:23.369
It shows the legitimacy of performing ghusl for the standing at Arafah.

00:26:23.369 --> 00:26:27.769
It shows a scholar initiating guidance before being asked.

00:26:27.769 --> 00:26:30.970
It shows understanding through gestures and looks.

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.

00:26:35.130 --> 00:26:39.450
It shows the eagerness to spread knowledge so that people may benefit from it.

00:26:39.450 --> 00:26:43.250
It shows the virtue of Ibn Umar, may Allah be pleased with both of them,

00:26:43.250 --> 00:26:47.690
and his adherence to the Sunnah.

00:26:47.690 --> 00:26:51.029
Chapter: The Standing at Arafah

00:26:51.029 --> 00:26:53.789
From Jubayr ibn Mut'im, who said:

00:26:53.789 --> 00:26:55.910
I lost a camel of mine.

00:26:55.950 --> 00:26:58.829
So I went looking for it on the Day of Arafah.

00:26:58.829 --> 00:27:03.990
I saw the Prophet, peace be upon him, standing at Arafah.

00:27:03.990 --> 00:27:07.630
I said: "By Allah, this man is one of the Hums!"

00:27:07.630 --> 00:27:10.940
"What is he doing here?"

00:27:10.940 --> 00:27:14.119
Commentary on the hadith:

00:27:14.119 --> 00:27:15.960
"I lost a camel,"

00:27:15.960 --> 00:27:18.160
meaning I misplaced a camel.

00:27:18.160 --> 00:27:19.359
"Looking for it,"

00:27:19.359 --> 00:27:21.380
meaning I am searching for it.

00:27:21.380 --> 00:27:23.779
"The Hums" means the Quraysh.

00:27:23.779 --> 00:27:28.019
They used to refrain from standing at Arafah and departing from it,

00:27:28.019 --> 00:27:32.460
even though they knew and acknowledged that it was one of the rites of Hajj.

00:27:32.460 --> 00:27:34.420
However, they said:

00:27:34.420 --> 00:27:36.099
"We are the people of the Haram."

00:27:36.099 --> 00:27:37.779
"We are the Hums."

00:27:37.779 --> 00:27:40.299
And the Hums are the people of the Haram.

00:27:40.299 --> 00:27:42.579
"What is he doing here?"

00:27:42.579 --> 00:27:44.859
Meaning: Why is he standing at Arafah?

00:27:44.859 --> 00:27:49.430
He is one of the Hums who do not stand at Arafah.

00:27:49.430 --> 00:27:53.009
From the benefits of the hadith:

00:27:53.009 --> 00:27:54.930
One learns from the hadith:

00:27:54.970 --> 00:27:58.009
That the rites of Hajj are divinely ordained (tawqifiyyah).

00:27:58.009 --> 00:28:02.150
There is no consideration for the illusions of Jahiliyyah customs.

00:28:02.150 --> 00:28:08.059
The hadith contains an indication of the condemnation of arrogance.

00:28:08.059 --> 00:28:11.500
From Aisha, may Allah be pleased with her, who said:

00:28:11.500 --> 00:28:14.539
The Quraysh and those who followed their religion

00:28:14.539 --> 00:28:16.819
used to stand at Muzdalifah.

00:28:16.819 --> 00:28:19.420
They were called the Hums.

00:28:19.420 --> 00:28:23.180
The rest of the Arabs used to stand at Arafat.

00:28:23.180 --> 00:28:25.420
When Islam came,

00:28:25.420 --> 00:28:28.579
Allah commanded His Prophet, peace be upon him,

00:28:28.579 --> 00:28:30.619
to go to Arafat,

00:28:30.619 --> 00:28:32.579
then stand there,

00:28:32.579 --> 00:28:34.819
then depart from there.

00:28:34.819 --> 00:28:37.420
That is the saying of Allah the Exalted:

00:28:37.420 --> 00:28:42.900
﴾ Then depart from the place from where all the people depart ﴿

00:28:42.900 --> 00:28:46.339
Commentary on the hadith:

00:28:46.339 --> 00:28:48.259
"Those who followed their religion,"

00:28:48.259 --> 00:28:51.819
meaning the tribes that followed the Quraysh in their religion.

00:28:51.819 --> 00:28:54.220
They were the Banu Amir ibn Sa'sa'ah,

00:28:54.220 --> 00:28:56.940
Thaqif, and Khuza'ah.

00:28:56.940 --> 00:28:59.380
They were called the Hums

00:28:59.380 --> 00:29:03.289
because they were strict and rigid in their religion.

00:29:03.289 --> 00:29:05.569
"They used to stand at Muzdalifah,"

00:29:05.569 --> 00:29:08.769
meaning while others stood at Arafah.

00:29:08.769 --> 00:29:12.690
"Then depart from the place from where all the people depart,"

00:29:12.690 --> 00:29:16.450
meaning depart from Arafah from where the people depart,

00:29:16.450 --> 00:29:20.779
from the time of Ibrahim, peace be upon him, until now.

00:29:20.779 --> 00:29:24.390
From the benefits of the hadith:

00:29:24.390 --> 00:29:26.430
One learns from the hadith:

00:29:26.470 --> 00:29:29.789
That Allah the Exalted commanded the one standing at Arafat

00:29:29.789 --> 00:29:31.950
to move on to Muzdalifah

00:29:31.950 --> 00:29:35.369
to remember Allah at the Sacred Monument (al-Mash'ar al-Haram).

00:29:35.369 --> 00:29:40.369
He commanded him that his standing should be with the majority of the people at Arafat.

00:29:40.369 --> 00:29:43.490
It contains a warning against the practices of Jahiliyyah.