In the name of Allah, the Entirely Merciful, the Especially Merciful.
Ifadah Center
For Humanities Studies and Research
Presents
The Abridged Sahih al-Bukhari
Chapters on 'Umrah
Chapter: The Obligation of 'Umrah and Its Virtue
Narrated by Abu Hurayrah (may Allah be pleased with him)
That the Messenger of Allah (peace be upon him) said:
"An 'Umrah to another 'Umrah is an expiation for what is between them,
And an accepted Hajj
Has no reward other than Paradise."
Commentary on the hadith:
'Umrah:
The intention to visit the Sacred House under specific conditions.
Expiation:
Meaning a cause for the forgiveness of sins.
Accepted Hajj (al-Mabrur):
That which is not tainted by sin.
It is also said that it means the accepted one.
Reward:
Meaning the recompense.
From the benefits of the hadith:
It is derived from the hadith:
An explanation of the virtue of an accepted Hajj.
It contains encouragement to perform 'Umrah consecutively.
It indicates that sincerity in action, while avoiding following it with sins,
Entails Paradise.
It contains an exhortation to avoid sins,
And everything that would diminish the reward of the Hajj.
Chapter: One Who Performs 'Umrah Before Hajj
Narrated by Ibn 'Umar (may Allah be pleased with him), who said:
The Prophet (peace be upon him) performed 'Umrah
Before he performed Hajj.
From the benefits of the hadith:
It is derived from the hadith:
The legitimacy of performing 'Umrah before Hajj.
It shows that the foundation of worship is based on scriptural authority (tawqif).
Chapter:
How many times did the Prophet (peace be upon him) perform 'Umrah?
Narrated by Mujahid, who said:
'Urwah Ibn al-Zubayr and I entered the mosque,
And there was 'Abdullah Ibn 'Umar (may Allah be pleased with them both)
Sitting by the chamber of 'A'ishah.
And there were people praying the Duha prayer in the mosque.
He said:
We asked him about their prayer,
And he said:
"It is an innovation."
Then he said to him:
"How many times did the Messenger of Allah (peace be upon him) perform 'Umrah?"
He said:
"Four times,
One of which was in Rajab."
We disliked contradicting him.
He said:
And we heard the sound of 'A'ishah, the Mother of the Believers, brushing her teeth in the chamber.
So 'Urwah said:
"O Mother,
O Mother of the Believers,
Do you not hear what Abu 'Abd al-Rahman is saying?"
She said:
"What is he saying?"
He said:
"He says that the Messenger of Allah (peace be upon him) performed four 'Umrahs,
One of which was in Rajab."
She said:
"May Allah have mercy on Abu 'Abd al-Rahman.
He never performed an 'Umrah without him being present with him,
And he never performed an 'Umrah in Rajab at all."
Commentary on the hadith:
The Mosque:
Meaning the Mosque of the Prophetic City (Madinah).
Chamber:
Meaning a room.
Innovation (Bid'ah):
Innovation:
A matter newly introduced into the religion.
Contradicting him:
Meaning opposing his statement.
Brushing (Istinan):
The sound of the siwak passing over the teeth.
O Mother:
Mother of the Believers, 'A'ishah (may Allah be pleased with her).
'Urwah's maternal aunt.
And the maternal aunt holds the status of a mother.
Present with him:
Meaning he was present with him during his 'Umrah.
At all (Qatt):
Used to emphasize the negation of the past.
This negation is confirmed by the detailed account in the hadith of Anas (may Allah be pleased with him).
From the benefits of the hadith:
It is derived from the hadith:
An explanation of the virtue of the Companions (may Allah be pleased with them).
It contains the legitimacy of the Duha prayer in the mosque.
It contains the recommendation of adhering to the Sunnah of the siwak.
It contains an explanation of the virtue of 'A'ishah (may Allah be pleased with her),
And her correction of the Companions (may Allah be pleased with them).
It shows the Tabi'un's recognition of the virtue and status of the noble Companions (may Allah be pleased with them).
It contains the legitimacy of addressing people by their kunya (patronymic).
It contains guidance toward choosing good words when responding to someone who disagrees,
And praying for the one who disagrees.
It shows that one who has memorized is a proof against one who has not.
The hadith indicates that a maternal aunt is in the position of a mother.
It contains guidance toward recording history to preserve events and occurrences.
Narrated by Anas (may Allah be pleased with him), who said:
The Messenger of Allah (peace be upon him) performed four 'Umrahs,
All of them in Dhu al-Qa'dah,
Except the one that was with his Hajj.
An 'Umrah from al-Hudaybiyah in Dhu al-Qa'dah,
In one narration, where the polytheists blocked him.
And an 'Umrah from the following year in Dhu al-Qa'dah,
In one narration, where he made a peace treaty with them.
And an 'Umrah from al-Ji'ranah,
Where he distributed the spoils of Hunayn in Dhu al-Qa'dah.
And an 'Umrah with his Hajj.
Commentary on the hadith:
Al-Hudaybiyah is a village near Makkah,
Named after a well there.
That 'Umrah was in the sixth year of the Hijrah.
The following year: meaning the seventh year of the Hijrah.
Al-Ji'ranah is between Ta'if and Makkah,
And it is closer to Makkah.
Distributed the spoils of Hunayn:
Hunayn is a valley three miles from Makkah.
The Battle of Hunayn was in Shawwal,
In the eighth year of the Hijrah, after the conquest of Makkah.
An 'Umrah with his Hajj: meaning the Farewell Hajj.
Blocked him: meaning prevented him.
From the benefits of the hadith:
It is derived from the hadith:
The Companions' (may Allah be pleased with them) preservation of the details of the Prophet's (peace be upon him) biography.
It contains the legitimacy of 'Umrah in Dhu al-Qa'dah.
It shows that the Prophet's (peace be upon him) repetition of 'Umrah in this month
Was to be more emphatic in declaring its permissibility,
And to invalidate the pre-Islamic practice of abandoning 'Umrah during these times.
Narrated by al-Bara' Ibn 'Azib (may Allah be pleased with them both), who said:
The Messenger of Allah (peace be upon him) performed 'Umrah in Dhu al-Qa'dah twice before performing Hajj.
From the benefits of the hadith:
It is derived from the hadith:
The permissibility of 'Umrah and repeating it before Hajj.
It shows that the foundation of worship is based on scriptural authority.
Chapter: 'Umrah in Ramadan
Narrated by Ibn 'Abbas (may Allah be pleased with them both), who said:
The Messenger of Allah (peace be upon him) said to a woman from the Ansar:
"What prevented you from performing Hajj with us?"
She said:
"We had a camel for irrigation (nadih),
And so-and-so and his son rode it,"
Referring to her husband and her son,
"And he left a camel for us to draw water with."
He said:
"When Ramadan comes, perform 'Umrah in it,
For an 'Umrah in Ramadan is a Hajj."
In one narration:
"And a Hajj with me."
Commentary on the hadith:
A woman from the Ansar:
She is Umm Sinan al-Ansariyyah (may Allah be pleased with her).
Nadih:
The camel used for drawing water.
We draw water (namdah):
Meaning we draw water.
'Umrah in Ramadan is a Hajj:
Meaning like a Hajj in reward.
Consensus has established that it does not take the place of the obligatory Hajj.
From the benefits of the hadith:
It is derived from the hadith:
That a comparison does not necessitate equality between the compared and the object of comparison in all aspects.
It shows that the virtues of deeds are not established except through textual evidence.
Chapter: 'Umrah from al-Tan'im
Narrated by 'Abd al-Rahman Ibn Abi Bakr al-Siddiq (may Allah be pleased with them both), who said:
The Prophet (peace be upon him) ordered me to let 'A'ishah ride behind me,
And to let her enter into ihram for 'Umrah from al-Tan'im.
Commentary on the hadith:
Let her ride behind (ardif):
Meaning she rode behind him on the mount.
Let her enter into ihram for 'Umrah (a'mirha):
Meaning she assumed the state of ihram for 'Umrah.
Al-Tan'im:
A place one farsakh (league) from Makkah on the road to Madinah.
It contains the mosque of 'A'ishah (may Allah be pleased with her).
From the benefits of the hadith:
It is derived from the hadith:
The one who intends 'Umrah should go to the boundary (al-hill) to enter into ihram from there.
It contains the permissibility of a man in ihram letting his unmarriageable female relatives (mahram) ride behind him.
It shows the Companions' (may Allah be pleased with them) eagerness to complete their worship.
It contains the legitimacy of 'Umrah after Hajj.
Chapter: When Does the 'Umrah Performer Exit Ihram?
Narrated by 'Abdullah, the freed slave of Asma' bint Abi Bakr,
That he used to hear Asma' say whenever she passed by al-Hajun:
"May Allah bless His Messenger Muhammad.
We stopped with him here,
And we were on that day light (in luggage),
With few mounts,
And little provisions.
So I, my sister 'A'ishah, al-Zubayr,
And so-and-so and so-and-so performed 'Umrah.
When we wiped the House [of Allah].
We became in a state of ihlal (permitted to exit ihram).
Then we entered into the state of ihram for Hajj in the evening.
Commentary on the hadith:
At al-Hajun.
Al-Hajun:
The mountain pass that leads to the elevated area of al-Mu'allah.
It is called today the pass of al-Hajun.
"Khafaf": meaning the baggage.
"Zahrana": meaning our mounts.
"Azwaduna": meaning our food.
"When we wiped the House, we became in a state of ihlal."
The intended meaning:
When we performed the circumambulation (tawaf) of the House, we became permitted to exit ihram.
"Al-'Ashi" (the evening):
Its time is from after the sun passes its zenith until sunset.
From the benefits of the hadith:
It is derived from the hadith:
That the rituals of Hajj are fixed by divine instruction (tawqifiyyah).
It contains a clarification of the virtue of living with little in this world.
It contains the permissibility of entering into the state of ihram for 'Umrah at all times.
Chapter: What one says when returning from Hajj, 'Umrah, or a military expedition.
On the authority of 'Abdullah Ibn 'Umar, may Allah be pleased with them both:
That the Messenger of Allah, peace and blessings of Allah be upon him,
Used to, when returning from a military expedition, Hajj, or 'Umrah,
Proclaim the greatness of Allah (takbir) three times upon every high ground of the earth.
Then he would say:
"There is no god but Allah alone, He has no partner."
“All that is in the heavens and all that is in the earth glorifieth Allah; unto Him belongeth Sovereignty and unto Him belongeth praise, and He is Able to do all things.” (64:1)
"And He is capable of all things."
"We are returning, repentant, worshipping, prostrating,"
"Praising our Lord."
In one narration:
"Worshipping, praising,"
"Prostrating to our Lord."
"Allah fulfilled His promise,"
"And granted victory to His servant,"
"And He alone defeated the confederates."
Commentary on the hadith:
"Qafala": meaning returned.
"Every sharaf":
"Al-Sharaf" is the elevated place.
"A'ibun":
Meaning returning to Allah the Exalted.
"His promise":
Meaning by entering the Sacred Mosque in safety.
"His servant":
Meaning Muhammad, peace and blessings of Allah be upon him.
"The confederates":
Meaning the Quraysh and their allies.
From the benefits of the hadith:
It is derived from the hadith:
That part of the perfection of blessings
Is praising Allah the Exalted,
Acknowledging His favors,
Submitting to Him,
And extolling Him
Upon returning from Hajj or Jihad.
It contains the legitimacy of using unforced rhymed prose in supplication.
It contains that supplication is both praise and a request,
And that praise precedes the request.
It contains the recommendation of remembering past blessings and being grateful for them.
Chapter: Welcoming the pilgrims and the three on the mount.
On the authority of Ibn 'Abbas, may Allah be pleased with them both, who said:
When the Prophet, peace and blessings of Allah be upon him, arrived in Makkah,
The young boys of the Banu 'Abd al-Muttalib met him.
He carried one in front of him and another behind him.
In one narration:
Qutham in front of him and al-Fadl behind him,
Or Qutham behind him and al-Fadl in front of him.
Commentary on the hadith:
"Ughaylimah":
Meaning small boys.
"One in front of him and another behind him":
Qutham in front of him and al-Fadl behind him.
And it is said the opposite.
From the benefits of the hadith:
It is derived from the hadith:
The legitimacy of meeting the traveler.
It contains a clarification of the compassion of the Prophet, peace and blessings of Allah be upon him,
Toward young boys and his kindness to them.
Chapter: Entering [one's home] in the evening.
On the authority of Anas, may Allah be pleased with him, who said:
The Prophet, peace and blessings of Allah be upon him, would not enter his home at night by surprise.
He would not enter except in the early morning or the evening.
Commentary on the hadith:
"La yatruqu ahlahu":
Meaning he would not enter upon his family at night when returning from a journey.
"Ghudwah":
The intended meaning is the beginning of the day.
"Ashiyyah":
The evening.
From the time of the sun's zenith until sunset.
And it is also applied to the time after sunset until the night prayer.
From the benefits of the hadith:
It is derived from the hadith:
Avoiding places of suspicion.
It contains that a Muslim should guard against shortcomings
So that he may be someone to be emulated.
Chapter: One who speeds up his she-camel when reaching Madinah.
On the authority of Anas, may Allah be pleased with him, who said:
That the Prophet, peace and blessings of Allah be upon him,
Used to, when returning from a journey,
And he saw the walls of Madinah,
In one narration:
And he caught sight of the walls of Madinah,
He would urge his mount to speed up.
And if he were on a beast, he would spur it on,
Out of love for it.
Commentary on the hadith:
"Judrat al-Madinah":
Meaning its dwellings.
And it is said its elevated paths.
"Awda'a rahilatahu":
Meaning he quickened the pace.
From the benefits of the hadith:
It is derived from the hadith:
The legitimacy of loving one's homeland and longing for it.
It contains a clarification of the virtue of Madinah,
And the love of the Prophet, peace and blessings of Allah be upon him, for it.
Chapter: The saying of Allah the Exalted:
“They ask thee, (O Muhammad), of new moons, say: They are fixed seasons for mankind and for the pilgrimage. It is not righteousness that ye go to houses by the backs thereof (as do the idolaters at certain seasons), but the righteous man is he who wardeth off (evil). So go to houses by the gates thereof, and observe your duty to Allah, that ye may be successful.” (2:189)
On the authority of al-Bara', may Allah be pleased with him, who said:
This verse was revealed concerning us.
The Ansar, when they performed Hajj and returned,
Would not enter from the front of their houses,
But from their backs.
Then a man from the Ansar came,
And he entered from the front of his house.
It was as if he was reproached for that.
Then it was revealed:
“They ask thee, (O Muhammad), of new moons, say: They are fixed seasons for mankind and for the pilgrimage. It is not righteousness that ye go to houses by the backs thereof (as do the idolaters at certain seasons), but the righteous man is he who wardeth off (evil). So go to houses by the gates thereof, and observe your duty to Allah, that ye may be successful.” (2:189)
"From their backs."
“They ask thee, (O Muhammad), of new moons, say: They are fixed seasons for mankind and for the pilgrimage. It is not righteousness that ye go to houses by the backs thereof (as do the idolaters at certain seasons), but the righteous man is he who wardeth off (evil). So go to houses by the gates thereof, and observe your duty to Allah, that ye may be successful.” (2:189)
“They ask thee, (O Muhammad), of new moons, say: They are fixed seasons for mankind and for the pilgrimage. It is not righteousness that ye go to houses by the backs thereof (as do the idolaters at certain seasons), but the righteous man is he who wardeth off (evil). So go to houses by the gates thereof, and observe your duty to Allah, that ye may be successful.” (2:189)
Commentary on the hadith:
"Min qibal":
Meaning from the direction of.
"A man":
It is said he is Qutbah Ibn 'Amir.
"Uyyira":
Meaning they blamed him.
“They ask thee, (O Muhammad), of new moons, say: They are fixed seasons for mankind and for the pilgrimage. It is not righteousness that ye go to houses by the backs thereof (as do the idolaters at certain seasons), but the righteous man is he who wardeth off (evil). So go to houses by the gates thereof, and observe your duty to Allah, that ye may be successful.” (2:189)
“They ask thee, (O Muhammad), of new moons, say: They are fixed seasons for mankind and for the pilgrimage. It is not righteousness that ye go to houses by the backs thereof (as do the idolaters at certain seasons), but the righteous man is he who wardeth off (evil). So go to houses by the gates thereof, and observe your duty to Allah, that ye may be successful.” (2:189)
Righteous deeds and piety:
What the Shari'ah has approved as a command or a prohibition,
Realizing God-consciousness (taqwa).
And taking heed of the faults and prohibitions of the Age of Ignorance (Jahiliyyah).
From the benefits of the hadith:
It is derived from the hadith:
That whoever worships with an act of worship not legislated by Allah the Exalted,
Nor by His Messenger, peace and blessings of Allah be upon him,
Then his worship is rejected.
It contains that one should, in every matter,
Approach it from the easy and near path.
It contains the necessity of constant God-consciousness of Allah the Exalted
By complying with His commands and avoiding His prohibitions.
For it is a cause for success, which is attaining what is sought,
And salvation from what is feared.
Chapter:
"Travel is a piece of torment."
On the authority of Abu Hurayrah, may Allah be pleased with him,
From the Prophet, peace and blessings of Allah be upon him, who said:
"Travel is a piece of torment."
"It prevents one of you from his food, his drink, and his sleep."
"So when one has fulfilled his need, let him hasten back to his family."
Commentary on the hadith:
"Travel is a piece of torment":
Meaning a part of it.
The intended meaning of "torment"
Is the pain arising from hardship.
"It prevents one of you from his food, his drink, and his sleep":
The intended meaning is the prevention of the perfection of these things.
"Qada nahmatahu":
Meaning he finished his need.
"Falyu'ajjil":
Meaning let him hasten the return.
From the benefits of the hadith:
It is derived from the hadith:
The dislike of being away from one's family without a need.
It contains that staying with one's family is a comfort,
Which assists in the well-being of one's religion and worldly affairs.
Chapters on the one prevented from completing Hajj (muhsar) and the penalty for hunting.
Chapter: If the one performing 'Umrah is prevented.
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, was prevented,
So he shaved his head,
Had intercourse with his wives,
And slaughtered his sacrificial animal,
Until he performed 'Umrah the following year.
Commentary on the hadith:
Chapters on the one prevented (muhsar):
"Al-Ihsar":
Being prevented from completing Hajj and 'Umrah.
"The Messenger of Allah, peace and blessings of Allah be upon him, was prevented":
Meaning in the year of al-Hudaybiyyah.
"The following year":
Meaning the coming year.
From the benefits of the hadith:
It is derived from the hadith:
That hardship brings ease.
It contains that there is no obligation when there is incapacity.
It contains the legitimacy of making up for Hajj and 'Umrah.
Chapter: Slaughtering before shaving in the case of being prevented.
On the authority of al-Miswar, may Allah be pleased with him:
The Messenger of Allah, peace and blessings of Allah be upon him,
slaughtered [the sacrificial animal] before he shaved his head.
He commanded his Companions to do the same.
Commentary on the hadith:
"Slaughtered" means he sacrificed the hady (sacrificial animal).
From the benefits of the hadith:
It is derived from the hadith
that the sequence of the rites of Hajj is a matter of divine prescription (tawqifi).
The hadith also indicates that shaving the head is superior
for the pilgrim performing Hajj, the one performing 'Umrah, and the one prevented from completing the rites.
Chapter: The saying of Allah the Exalted:
“Perform the pilgrimage and the visit (to Makka) for Allah. And if ye are prevented, then send such gifts as can be obtained with ease, and shave not your heads until the gifts have reached their destination. And whoever among you is sick or hath an ailment of the head must pay a ransom of fasting or almsgiving or offering. And if ye are in safety, then whosoever contenteth himself with the visit for the pilgrimage (shall give) such gifts as can be had with ease. And whosoever cannot find (such gifts), then a fast of three days while on the pilgrimage, and of seven when ye have returned; that is, ten in all. That is for him whoso folk are not present at the Inviolable Place of Worship. Observe your duty to Allah, and know that Allah is severe in punishment.” (2:196)
“Perform the pilgrimage and the visit (to Makka) for Allah. And if ye are prevented, then send such gifts as can be obtained with ease, and shave not your heads until the gifts have reached their destination. And whoever among you is sick or hath an ailment of the head must pay a ransom of fasting or almsgiving or offering. And if ye are in safety, then whosoever contenteth himself with the visit for the pilgrimage (shall give) such gifts as can be had with ease. And whosoever cannot find (such gifts), then a fast of three days while on the pilgrimage, and of seven when ye have returned; that is, ten in all. That is for him whoso folk are not present at the Inviolable Place of Worship. Observe your duty to Allah, and know that Allah is severe in punishment.” (2:196)
On the authority of 'Abdullah ibn Ma'qil, who said:
I sat with Ka'b ibn 'Ujrah, may Allah be pleased with him,
and I asked him about the fidyah (expiation).
He said:
"It was revealed specifically regarding me."
In another narration:
"This verse was revealed—
“Perform the pilgrimage and the visit (to Makka) for Allah. And if ye are prevented, then send such gifts as can be obtained with ease, and shave not your heads until the gifts have reached their destination. And whoever among you is sick or hath an ailment of the head must pay a ransom of fasting or almsgiving or offering. And if ye are in safety, then whosoever contenteth himself with the visit for the pilgrimage (shall give) such gifts as can be had with ease. And whosoever cannot find (such gifts), then a fast of three days while on the pilgrimage, and of seven when ye have returned; that is, ten in all. That is for him whoso folk are not present at the Inviolable Place of Worship. Observe your duty to Allah, and know that Allah is severe in punishment.” (2:196)
to its end—
but it is general for all of you."
I was carried to the Messenger of Allah, peace and blessings of Allah be upon him.
In another narration:
The Prophet, peace and blessings of Allah be upon him, came to me during the time of Hudaybiyyah,
while I was lighting a fire under a cooking pot.
In another narration:
I came to him—meaning the Prophet, peace and blessings of Allah be upon him—
and he said, "Come near," so I drew close.
In another narration:
It was not clear to them that they were permitted to shave because of it [the lice],
and they were hopeful of entering Makkah.
The lice were falling onto my face.
He said:
"I did not realize the pain had reached the extent I see."
Or: "I did not realize the hardship had reached the extent I see."
In another narration:
"Are your vermin bothering you?"
I said, "Yes."
He said:
"Then shave your head,
[and] find a sheep [to sacrifice]."
I said, "I cannot."
He said:
"Then fast for three days,
or feed six poor persons."
In another narration:
"Or give as charity a faraq [a measure] to be divided among six,
half a sa' for each poor person."
Commentary on the hadith:
"Whoever among you is sick"
means a sickness that necessitates performing a forbidden act of ihram,
"or has an ailment in his head"
meaning from lice or a wound.
“Perform the pilgrimage and the visit (to Makka) for Allah. And if ye are prevented, then send such gifts as can be obtained with ease, and shave not your heads until the gifts have reached their destination. And whoever among you is sick or hath an ailment of the head must pay a ransom of fasting or almsgiving or offering. And if ye are in safety, then whosoever contenteth himself with the visit for the pilgrimage (shall give) such gifts as can be had with ease. And whosoever cannot find (such gifts), then a fast of three days while on the pilgrimage, and of seven when ye have returned; that is, ten in all. That is for him whoso folk are not present at the Inviolable Place of Worship. Observe your duty to Allah, and know that Allah is severe in punishment.” (2:196)
This means he is obligated, if he shaves,
to fast three days,
or give charity to six poor persons,
or offer a nusuk,
which is a sacrificial animal.
"Fidyah"
means the expiation.
"Carried" means I was transported.
"Falling"
means dropping off.
"I see"
means I think/suppose.
"Pain"
means the harm caused by the lice.
"Reached"
means arrived at you.
"I see"
means I perceive.
"Hardship"
means the difficulty.
"Half a sa'"
A sa' is four mudds.
The sa' is equivalent to
approximately two and a half kilograms.
"Cooking pot" (burmah)
means a pot made of the stone known in the Hijaz and Yemen.
"Your vermin" (hawamm)
The hammah
is any animal that crawls, even if it does not kill,
like insects.
The intended meaning
is lice and the like, which usually cling to the human body if it has not been cleaned for a long time.
From the benefits of the hadith:
It is derived from the hadith
that asking questions is the key to knowledge.
It shows that the ruling is based on the generality of the wording, not the specificity of the cause.
It shows the permissibility of shaving for a pilgrim in ihram if there is a need, along with the expiation.
It shows that if a pilgrim in ihram shaves without necessity,
the fidyah is obligatory upon him.
It shows that hardship brings ease.
It shows that the Sunnah clarifies the generalities of the Book [the Qur'an],
because the fidyah is mentioned generally in the Qur'an,
and restricted/specified by the Sunnah.
It shows the guidance to be gentle with one's companions, to care for their conditions, and to check on them.
If he sees that some of his companions are suffering harm,
he asks about it and guides them to the way out.
The hadith indicates that minor, tolerable harm does not permit shaving.
Chapter: If a person not in ihram hunts and gifts the game to a pilgrim in ihram, he may eat it.
On the authority of Abu Qatadah, who said:
We set out with the Prophet, peace and blessings of Allah be upon him, in the year of Hudaybiyyah.
In another narration:
We were with the Prophet, peace and blessings of Allah be upon him, at al-Qahah, three [days'] distance from Madinah.
In another narration:
The Messenger of Allah, peace and blessings of Allah be upon him, went out for Hajj,
and they went out with him.
He sent a group of them, among whom was Abu Qatadah,
and he said:
"Take the seashore route until we meet."
So they took the seashore route.
His companions entered ihram, but I did not.
We were informed of an enemy at Ghayqah,
so we headed toward them.
My companions caught sight of a wild donkey,
and some of them began to laugh at others.
I looked and saw it,
so I charged at it on my horse,
and I speared it and secured it [killed it].
I asked them for help,
but they refused to help me.
So we ate from it.
In another narration:
I brought it to my companions.
Some of them said, "Eat,"
and some said, "Do not eat."
Then I caught up with the Messenger of Allah, peace and blessings of Allah be upon him,
and we feared being cut off.
I would gallop my horse for a stretch,
and walk it for a stretch.
I met a man from the tribe of Ghifar
in the middle of the night.
I said,
"Where did you leave the Messenger of Allah, peace and blessings of Allah be upon him?"
He said,
"I left him at Ta'ah,
and he is stopping for a midday nap at al-Suqya."
So I caught up with the Messenger of Allah, peace and blessings of Allah be upon him,
until I came to him.
I said,
"O Messenger of Allah,
your companions sent greetings of peace to you,
and the mercy of Allah and His blessings."
In another narration:
"Your family [the Companions],
and they feared that the enemy might cut them off from you,
so wait for them."
He did so.
I said, "O Messenger of Allah,
I hunted a wild donkey,
and we have some left over."
The Messenger of Allah, peace and blessings of Allah be upon him, said to his Companions:
"Eat,"
while they were in ihram.
In another narration:
"Eat it, it is lawful."
In another narration:
"It is merely food that Allah has provided for you."
In another narration:
"Did any of you order him to hunt it,
or point to it?"
They said, "No."
He said:
"Then eat what remains of its meat."
In another narration:
We set off, and I kept the leg with me.
We reached the Messenger of Allah, peace and blessings of Allah be upon him,
and we asked him about that.
He said:
"Do you have any of it with you?"
I said, "Yes."
I handed him the leg,
and he ate it until he finished it, while he was in ihram.
Commentary on the hadith:
"We were informed"
means we were told.
"Ghayqah"
is a place in the lands of the tribe of Ghifar,
between Makkah and Madinah.
"Secured it" (athbattuhu)
means I left it fixed in its place, unable to move or stir.
The intended meaning is that I killed it.
"I asked them for help"
means I requested their assistance.
"They refused"
means they abstained.
"Cut off" (nuqta'a)
means we become separated from the Prophet, peace and blessings of Allah be upon him,
detached from him because he had gone ahead of them.
"I gallop my horse for a stretch and walk it for a stretch"
The meaning is:
I would ride it hard at times,
and let it walk easily at other times.
"Middle of the night"
means the center of it.
"Ta'ah"
is a village between Makkah and Madinah,
which has a water spring.
The location was named after it.
It is situated three miles from al-Suqya on the road to Makkah.
The speaker.
Qaylulah (midday nap) refers to sleeping in the middle of the day.
Al-Suqya.
It is a stopping place between Makkah and Madinah.
It is a two-day journey from Madinah.
Khashu.
Meaning: they feared.
That the enemy might cut them off from you.
Meaning: that they might become severed from the Prophet, peace and blessings of Allah be upon him.
Separated from him.
Because he had preceded them.
Fanzirhum.
Meaning: so wait for them.
Li-sadna.
Isadah refers to flushing out game.
Indana fadilah.
Meaning: a remaining portion of it.
Among the benefits of the hadith.
It is derived from the hadith.
That the meat of hunted game is permissible for a person in the state of ihram, provided he did not assist in the hunt.
It also contains the recommendation of sending greetings to those who are absent.
It establishes the legitimacy of ijtihad (independent legal reasoning) in secondary matters.
And acting upon the conclusion reached through such ijtihad.
It also establishes the legitimacy of acting upon an intelligible gesture.
It also establishes the legitimacy of employing scouts during military expeditions.
It also contains the permissibility of hunting wild donkeys.
And it contains the ruling that wounding the game is its slaughter (zakat).