WEBVTT

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In the name of Allah, the Entirely Merciful, the Especially 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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Chapters on 'Umrah

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Chapter: The Obligation of 'Umrah and Its Virtue

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Narrated by Abu Hurayrah (may Allah be pleased with him)

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That the Messenger of Allah (peace be upon him) said:

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"An 'Umrah to another 'Umrah is an expiation for what is between them,

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And an accepted Hajj

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Has no reward other than Paradise."

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Commentary on the hadith:

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'Umrah:

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The intention to visit the Sacred House under specific conditions.

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Expiation:

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Meaning a cause for the forgiveness of sins.

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Accepted Hajj (al-Mabrur):

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That which is not tainted by sin.

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It is also said that it means the accepted one.

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Reward:

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Meaning the recompense.

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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 virtue of an accepted Hajj.

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It contains encouragement to perform 'Umrah consecutively.

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It indicates that sincerity in action, while avoiding following it with sins,

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Entails Paradise.

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It contains an exhortation to avoid sins,

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And everything that would diminish the reward of the Hajj.

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Chapter: One Who Performs 'Umrah Before Hajj

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Narrated by Ibn 'Umar (may Allah be pleased with him), who said:

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The Prophet (peace be upon him) performed 'Umrah

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Before he performed Hajj.

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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 legitimacy of performing 'Umrah before Hajj.

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It shows that the foundation of worship is based on scriptural authority (tawqif).

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Chapter:

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How many times did the Prophet (peace be upon him) perform 'Umrah?

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Narrated by Mujahid, who said:

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'Urwah Ibn al-Zubayr and I entered the mosque,

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And there was 'Abdullah Ibn 'Umar (may Allah be pleased with them both)

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Sitting by the chamber of 'A'ishah.

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And there were people praying the Duha prayer in the mosque.

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He said:

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We asked him about their prayer,

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And he said:

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"It is an innovation."

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Then he said to him:

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"How many times did the Messenger of Allah (peace be upon him) perform 'Umrah?"

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He said:

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"Four times,

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One of which was in Rajab."

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We disliked contradicting him.

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He said:

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And we heard the sound of 'A'ishah, the Mother of the Believers, brushing her teeth in the chamber.

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So 'Urwah said:

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"O Mother,

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O Mother of the Believers,

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Do you not hear what Abu 'Abd al-Rahman is saying?"

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She said:

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"What is he saying?"

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He said:

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"He says that the Messenger of Allah (peace be upon him) performed four 'Umrahs,

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One of which was in Rajab."

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She said:

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"May Allah have mercy on Abu 'Abd al-Rahman.

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He never performed an 'Umrah without him being present with him,

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And he never performed an 'Umrah in Rajab at all."

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Commentary on the hadith:

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The Mosque:

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Meaning the Mosque of the Prophetic City (Madinah).

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Chamber:

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Meaning a room.

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Innovation (Bid'ah):

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Innovation:

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A matter newly introduced into the religion.

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Contradicting him:

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Meaning opposing his statement.

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Brushing (Istinan):

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The sound of the siwak passing over the teeth.

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O Mother:

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Mother of the Believers, 'A'ishah (may Allah be pleased with her).

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'Urwah's maternal aunt.

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And the maternal aunt holds the status of a mother.

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Present with him:

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Meaning he was present with him during his 'Umrah.

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At all (Qatt):

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Used to emphasize the negation of the past.

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This negation is confirmed by the detailed account in the hadith of Anas (may Allah be pleased with him).

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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 virtue of the Companions (may Allah be pleased with them).

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It contains the legitimacy of the Duha prayer in the mosque.

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It contains the recommendation of adhering to the Sunnah of the siwak.

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It contains an explanation of the virtue of 'A'ishah (may Allah be pleased with her),

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And her correction of the Companions (may Allah be pleased with them).

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It shows the Tabi'un's recognition of the virtue and status of the noble Companions (may Allah be pleased with them).

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It contains the legitimacy of addressing people by their kunya (patronymic).

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It contains guidance toward choosing good words when responding to someone who disagrees,

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And praying for the one who disagrees.

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It shows that one who has memorized is a proof against one who has not.

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The hadith indicates that a maternal aunt is in the position of a mother.

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It contains guidance toward recording history to preserve events and occurrences.

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Narrated by Anas (may Allah be pleased with him), who said:

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The Messenger of Allah (peace be upon him) performed four 'Umrahs,

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All of them in Dhu al-Qa'dah,

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Except the one that was with his Hajj.

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An 'Umrah from al-Hudaybiyah in Dhu al-Qa'dah,

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In one narration, where the polytheists blocked him.

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And an 'Umrah from the following year in Dhu al-Qa'dah,

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In one narration, where he made a peace treaty with them.

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And an 'Umrah from al-Ji'ranah,

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Where he distributed the spoils of Hunayn in Dhu al-Qa'dah.

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And an 'Umrah with his Hajj.

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Commentary on the hadith:

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Al-Hudaybiyah is a village near Makkah,

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Named after a well there.

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That 'Umrah was in the sixth year of the Hijrah.

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The following year: meaning the seventh year of the Hijrah.

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Al-Ji'ranah is between Ta'if and Makkah,

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And it is closer to Makkah.

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Distributed the spoils of Hunayn:

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Hunayn is a valley three miles from Makkah.

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The Battle of Hunayn was in Shawwal,

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In the eighth year of the Hijrah, after the conquest of Makkah.

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An 'Umrah with his Hajj: meaning the Farewell Hajj.

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Blocked him: meaning prevented him.

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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 Companions' (may Allah be pleased with them) preservation of the details of the Prophet's (peace be upon him) biography.

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It contains the legitimacy of 'Umrah in Dhu al-Qa'dah.

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It shows that the Prophet's (peace be upon him) repetition of 'Umrah in this month

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Was to be more emphatic in declaring its permissibility,

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And to invalidate the pre-Islamic practice of abandoning 'Umrah during these times.

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Narrated by al-Bara' Ibn 'Azib (may Allah be pleased with them both), who said:

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The Messenger of Allah (peace be upon him) performed 'Umrah in Dhu al-Qa'dah twice before performing Hajj.

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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 'Umrah and repeating it before Hajj.

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It shows that the foundation of worship is based on scriptural authority.

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Chapter: 'Umrah in Ramadan

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Narrated by Ibn 'Abbas (may Allah be pleased with them both), who said:

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The Messenger of Allah (peace be upon him) said to a woman from the Ansar:

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"What prevented you from performing Hajj with us?"

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She said:

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"We had a camel for irrigation (nadih),

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And so-and-so and his son rode it,"

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Referring to her husband and her son,

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"And he left a camel for us to draw water with."

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He said:

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"When Ramadan comes, perform 'Umrah in it,

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For an 'Umrah in Ramadan is a Hajj."

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In one narration:

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"And a Hajj with me."

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Commentary on the hadith:

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A woman from the Ansar:

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She is Umm Sinan al-Ansariyyah (may Allah be pleased with her).

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Nadih:

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The camel used for drawing water.

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We draw water (namdah):

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Meaning we draw water.

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'Umrah in Ramadan is a Hajj:

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Meaning like a Hajj in reward.

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Consensus has established that it does not take the place of the obligatory Hajj.

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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 a comparison does not necessitate equality between the compared and the object of comparison in all aspects.

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It shows that the virtues of deeds are not established except through textual evidence.

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Chapter: 'Umrah from al-Tan'im

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Narrated by 'Abd al-Rahman Ibn Abi Bakr al-Siddiq (may Allah be pleased with them both), who said:

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The Prophet (peace be upon him) ordered me to let 'A'ishah ride behind me,

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And to let her enter into ihram for 'Umrah from al-Tan'im.

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Commentary on the hadith:

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Let her ride behind (ardif):

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Meaning she rode behind him on the mount.

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Let her enter into ihram for 'Umrah (a'mirha):

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Meaning she assumed the state of ihram for 'Umrah.

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Al-Tan'im:

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A place one farsakh (league) from Makkah on the road to Madinah.

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It contains the mosque of 'A'ishah (may Allah be pleased with her).

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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 one who intends 'Umrah should go to the boundary (al-hill) to enter into ihram from there.

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It contains the permissibility of a man in ihram letting his unmarriageable female relatives (mahram) ride behind him.

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It shows the Companions' (may Allah be pleased with them) eagerness to complete their worship.

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It contains the legitimacy of 'Umrah after Hajj.

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Chapter: When Does the 'Umrah Performer Exit Ihram?

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Narrated by 'Abdullah, the freed slave of Asma' bint Abi Bakr,

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That he used to hear Asma' say whenever she passed by al-Hajun:

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"May Allah bless His Messenger Muhammad.

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We stopped with him here,

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And we were on that day light (in luggage),

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With few mounts,

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And little provisions.

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So I, my sister 'A'ishah, al-Zubayr,

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And so-and-so and so-and-so performed 'Umrah.

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When we wiped the House [of Allah].

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We became in a state of ihlal (permitted to exit ihram).

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Then we entered into the state of ihram for Hajj in the evening.

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Commentary on the hadith:

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At al-Hajun.

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Al-Hajun:

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The mountain pass that leads to the elevated area of al-Mu'allah.

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It is called today the pass of al-Hajun.

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"Khafaf": meaning the baggage.

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"Zahrana": meaning our mounts.

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"Azwaduna": meaning our food.

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"When we wiped the House, we became in a state of ihlal."

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The intended meaning:

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When we performed the circumambulation (tawaf) of the House, we became permitted to exit ihram.

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"Al-'Ashi" (the evening):

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Its time is from after the sun passes its zenith until sunset.

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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 the rituals of Hajj are fixed by divine instruction (tawqifiyyah).

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It contains a clarification of the virtue of living with little in this world.

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It contains the permissibility of entering into the state of ihram for 'Umrah at all times.

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Chapter: What one says when returning from Hajj, 'Umrah, or a military expedition.

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On the authority of 'Abdullah Ibn 'Umar, may Allah be pleased with them both:

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

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Used to, when returning from a military expedition, Hajj, or 'Umrah,

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Proclaim the greatness of Allah (takbir) three times upon every high ground of the earth.

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Then he would say:

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"There is no god but Allah alone, He has no partner."

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“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)

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"And He is capable of all things."

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"We are returning, repentant, worshipping, prostrating,"

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"Praising our Lord."

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In one narration:

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"Worshipping, praising,"

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"Prostrating to our Lord."

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"Allah fulfilled His promise,"

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"And granted victory to His servant,"

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"And He alone defeated the confederates."

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Commentary on the hadith:

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"Qafala": meaning returned.

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"Every sharaf":

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"Al-Sharaf" is the elevated place.

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"A'ibun":

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Meaning returning to Allah the Exalted.

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"His promise":

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Meaning by entering the Sacred Mosque in safety.

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"His servant":

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Meaning Muhammad, peace and blessings of Allah be upon him.

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"The confederates":

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Meaning the Quraysh and their allies.

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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 part of the perfection of blessings

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Is praising Allah the Exalted,

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Acknowledging His favors,

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Submitting to Him,

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And extolling Him

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Upon returning from Hajj or Jihad.

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It contains the legitimacy of using unforced rhymed prose in supplication.

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It contains that supplication is both praise and a request,

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And that praise precedes the request.

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It contains the recommendation of remembering past blessings and being grateful for them.

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Chapter: Welcoming the pilgrims and the three on the mount.

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

00:13:45.230 --> 00:13:49.529
When the Prophet, peace and blessings of Allah be upon him, arrived in Makkah,

00:13:49.529 --> 00:13:53.330
The young boys of the Banu 'Abd al-Muttalib met him.

00:13:53.330 --> 00:13:57.980
He carried one in front of him and another behind him.

00:13:57.980 --> 00:13:59.580
In one narration:

00:13:59.580 --> 00:14:02.980
Qutham in front of him and al-Fadl behind him,

00:14:02.980 --> 00:14:07.340
Or Qutham behind him and al-Fadl in front of him.

00:14:07.340 --> 00:14:10.820
Commentary on the hadith:

00:14:10.820 --> 00:14:12.120
"Ughaylimah":

00:14:12.120 --> 00:14:14.419
Meaning small boys.

00:14:14.419 --> 00:14:17.620
"One in front of him and another behind him":

00:14:17.620 --> 00:14:20.919
Qutham in front of him and al-Fadl behind him.

00:14:20.919 --> 00:14:23.169
And it is said the opposite.

00:14:23.169 --> 00:14:26.929
From the benefits of the hadith:

00:14:26.929 --> 00:14:28.929
It is derived from the hadith:

00:14:28.929 --> 00:14:31.730
The legitimacy of meeting the traveler.

00:14:31.730 --> 00:14:35.529
It contains a clarification of the compassion of the Prophet, peace and blessings of Allah be upon him,

00:14:35.529 --> 00:14:40.799
Toward young boys and his kindness to them.

00:14:40.799 --> 00:14:44.080
Chapter: Entering [one's home] in the evening.

00:14:44.080 --> 00:14:47.279
On the authority of Anas, may Allah be pleased with him, who said:

00:14:47.279 --> 00:14:51.980
The Prophet, peace and blessings of Allah be upon him, would not enter his home at night by surprise.

00:14:51.980 --> 00:14:56.549
He would not enter except in the early morning or the evening.

00:14:56.549 --> 00:14:59.960
Commentary on the hadith:

00:14:59.960 --> 00:15:01.759
"La yatruqu ahlahu":

00:15:01.759 --> 00:15:06.320
Meaning he would not enter upon his family at night when returning from a journey.

00:15:06.320 --> 00:15:07.419
"Ghudwah":

00:15:07.419 --> 00:15:09.820
The intended meaning is the beginning of the day.

00:15:09.820 --> 00:15:11.120
"Ashiyyah":

00:15:11.120 --> 00:15:12.220
The evening.

00:15:12.220 --> 00:15:15.519
From the time of the sun's zenith until sunset.

00:15:15.519 --> 00:15:19.740
And it is also applied to the time after sunset until the night prayer.

00:15:19.740 --> 00:15:23.470
From the benefits of the hadith:

00:15:23.470 --> 00:15:25.370
It is derived from the hadith:

00:15:25.370 --> 00:15:27.970
Avoiding places of suspicion.

00:15:27.970 --> 00:15:32.269
It contains that a Muslim should guard against shortcomings

00:15:32.269 --> 00:15:37.179
So that he may be someone to be emulated.

00:15:37.179 --> 00:15:41.860
Chapter: One who speeds up his she-camel when reaching Madinah.

00:15:41.860 --> 00:15:45.090
On the authority of Anas, may Allah be pleased with him, who said:

00:15:45.090 --> 00:15:47.789
That the Prophet, peace and blessings of Allah be upon him,

00:15:47.789 --> 00:15:49.789
Used to, when returning from a journey,

00:15:49.789 --> 00:15:52.820
And he saw the walls of Madinah,

00:15:52.820 --> 00:15:54.220
In one narration:

00:15:54.220 --> 00:15:56.980
And he caught sight of the walls of Madinah,

00:15:56.980 --> 00:15:59.080
He would urge his mount to speed up.

00:15:59.080 --> 00:16:02.080
And if he were on a beast, he would spur it on,

00:16:02.080 --> 00:16:04.649
Out of love for it.

00:16:04.649 --> 00:16:08.059
Commentary on the hadith:

00:16:08.059 --> 00:16:09.759
"Judrat al-Madinah":

00:16:09.759 --> 00:16:11.360
Meaning its dwellings.

00:16:11.360 --> 00:16:14.259
And it is said its elevated paths.

00:16:14.259 --> 00:16:16.059
"Awda'a rahilatahu":

00:16:16.059 --> 00:16:18.440
Meaning he quickened the pace.

00:16:18.440 --> 00:16:22.269
From the benefits of the hadith:

00:16:22.269 --> 00:16:24.370
It is derived from the hadith:

00:16:24.370 --> 00:16:27.970
The legitimacy of loving one's homeland and longing for it.

00:16:27.970 --> 00:16:30.269
It contains a clarification of the virtue of Madinah,

00:16:30.269 --> 00:16:36.279
And the love of the Prophet, peace and blessings of Allah be upon him, for it.

00:16:36.279 --> 00:16:38.779
Chapter: The saying of Allah the Exalted:

00:16:38.779 --> 00:16:42.750
“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)

00:16:42.750 --> 00:16:46.049
On the authority of al-Bara', may Allah be pleased with him, who said:

00:16:46.049 --> 00:16:49.080
This verse was revealed concerning us.

00:16:49.080 --> 00:16:52.480
The Ansar, when they performed Hajj and returned,

00:16:52.480 --> 00:16:55.879
Would not enter from the front of their houses,

00:16:55.879 --> 00:16:58.639
But from their backs.

00:16:58.639 --> 00:17:00.539
Then a man from the Ansar came,

00:17:00.539 --> 00:17:02.940
And he entered from the front of his house.

00:17:02.940 --> 00:17:05.539
It was as if he was reproached for that.

00:17:05.539 --> 00:17:06.940
Then it was revealed:

00:17:06.940 --> 00:17:09.740
“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)

00:17:09.740 --> 00:17:11.039
"From their backs."

00:17:11.039 --> 00:17:14.240
“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)

00:17:14.240 --> 00:17:18.119
“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)

00:17:18.119 --> 00:17:21.519
Commentary on the hadith:

00:17:21.519 --> 00:17:22.720
"Min qibal":

00:17:22.720 --> 00:17:24.319
Meaning from the direction of.

00:17:24.319 --> 00:17:25.519
"A man":

00:17:25.519 --> 00:17:28.519
It is said he is Qutbah Ibn 'Amir.

00:17:28.519 --> 00:17:29.619
"Uyyira":

00:17:29.619 --> 00:17:31.619
Meaning they blamed him.

00:17:31.619 --> 00:17:35.420
“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)

00:17:35.420 --> 00:17:38.519
“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)

00:17:38.519 --> 00:17:40.619
Righteous deeds and piety:

00:17:40.619 --> 00:17:43.519
What the Shari'ah has approved as a command or a prohibition,

00:17:43.519 --> 00:17:45.619
Realizing God-consciousness (taqwa).

00:17:45.619 --> 00:17:50.470
And taking heed of the faults and prohibitions of the Age of Ignorance (Jahiliyyah).

00:17:50.470 --> 00:17:54.039
From the benefits of the hadith:

00:17:54.039 --> 00:17:56.039
It is derived from the hadith:

00:17:56.039 --> 00:18:00.240
That whoever worships with an act of worship not legislated by Allah the Exalted,

00:18:00.240 --> 00:18:03.539
Nor by His Messenger, peace and blessings of Allah be upon him,

00:18:03.539 --> 00:18:05.839
Then his worship is rejected.

00:18:05.839 --> 00:18:09.440
It contains that one should, in every matter,

00:18:09.440 --> 00:18:13.539
Approach it from the easy and near path.

00:18:13.539 --> 00:18:17.440
It contains the necessity of constant God-consciousness of Allah the Exalted

00:18:17.440 --> 00:18:20.940
By complying with His commands and avoiding His prohibitions.

00:18:20.940 --> 00:18:25.039
For it is a cause for success, which is attaining what is sought,

00:18:25.039 --> 00:18:29.579
And salvation from what is feared.

00:18:29.579 --> 00:18:30.680
Chapter:

00:18:30.680 --> 00:18:34.380
"Travel is a piece of torment."

00:18:34.380 --> 00:18:37.079
On the authority of Abu Hurayrah, may Allah be pleased with him,

00:18:37.079 --> 00:18:41.119
From the Prophet, peace and blessings of Allah be upon him, who said:

00:18:41.119 --> 00:18:44.119
"Travel is a piece of torment."

00:18:44.119 --> 00:18:48.519
"It prevents one of you from his food, his drink, and his sleep."

00:18:48.519 --> 00:18:53.299
"So when one has fulfilled his need, let him hasten back to his family."

00:18:53.299 --> 00:18:56.710
Commentary on the hadith:

00:18:56.710 --> 00:18:59.309
"Travel is a piece of torment":

00:18:59.309 --> 00:19:01.009
Meaning a part of it.

00:19:01.009 --> 00:19:02.809
The intended meaning of "torment"

00:19:02.809 --> 00:19:05.940
Is the pain arising from hardship.

00:19:05.940 --> 00:19:09.740
"It prevents one of you from his food, his drink, and his sleep":

00:19:09.740 --> 00:19:12.599
The intended meaning is the prevention of the perfection of these things.

00:19:12.599 --> 00:19:14.299
"Qada nahmatahu":

00:19:14.299 --> 00:19:16.700
Meaning he finished his need.

00:19:16.700 --> 00:19:18.099
"Falyu'ajjil":

00:19:18.099 --> 00:19:21.210
Meaning let him hasten the return.

00:19:21.210 --> 00:19:24.970
From the benefits of the hadith:

00:19:24.970 --> 00:19:26.970
It is derived from the hadith:

00:19:26.970 --> 00:19:30.670
The dislike of being away from one's family without a need.

00:19:30.670 --> 00:19:33.470
It contains that staying with one's family is a comfort,

00:19:33.470 --> 00:19:39.440
Which assists in the well-being of one's religion and worldly affairs.

00:19:39.440 --> 00:19:45.150
Chapters on the one prevented from completing Hajj (muhsar) and the penalty for hunting.

00:19:45.150 --> 00:19:48.619
Chapter: If the one performing 'Umrah is prevented.

00:19:48.619 --> 00:19:52.319
On the authority of Ibn 'Abbas, may Allah be pleased with them both, who said:

00:19:52.319 --> 00:19:56.420
The Messenger of Allah, peace and blessings of Allah be upon him, was prevented,

00:19:56.420 --> 00:19:57.819
So he shaved his head,

00:19:57.819 --> 00:19:59.720
Had intercourse with his wives,

00:19:59.720 --> 00:20:01.420
And slaughtered his sacrificial animal,

00:20:01.420 --> 00:20:05.299
Until he performed 'Umrah the following year.

00:20:05.299 --> 00:20:08.609
Commentary on the hadith:

00:20:08.609 --> 00:20:10.609
Chapters on the one prevented (muhsar):

00:20:10.609 --> 00:20:11.910
"Al-Ihsar":

00:20:11.910 --> 00:20:15.299
Being prevented from completing Hajj and 'Umrah.

00:20:15.299 --> 00:20:19.000
"The Messenger of Allah, peace and blessings of Allah be upon him, was prevented":

00:20:19.000 --> 00:20:21.240
Meaning in the year of al-Hudaybiyyah.

00:20:21.240 --> 00:20:23.039
"The following year":

00:20:23.039 --> 00:20:25.950
Meaning the coming year.

00:20:25.950 --> 00:20:29.480
From the benefits of the hadith:

00:20:29.480 --> 00:20:31.480
It is derived from the hadith:

00:20:31.480 --> 00:20:34.279
That hardship brings ease.

00:20:34.279 --> 00:20:37.680
It contains that there is no obligation when there is incapacity.

00:20:37.680 --> 00:20:43.500
It contains the legitimacy of making up for Hajj and 'Umrah.

00:20:43.500 --> 00:20:47.119
Chapter: Slaughtering before shaving in the case of being prevented.

00:20:47.119 --> 00:20:49.619
On the authority of al-Miswar, may Allah be pleased with him:

00:20:49.619 --> 00:20:52.619
The Messenger of Allah, peace and blessings of Allah be upon him,

00:20:52.619 --> 00:20:55.019
slaughtered [the sacrificial animal] before he shaved his head.

00:20:55.019 --> 00:20:58.490
He commanded his Companions to do the same.

00:20:58.490 --> 00:21:01.740
Commentary on the hadith:

00:21:01.740 --> 00:21:05.119
"Slaughtered" means he sacrificed the hady (sacrificial animal).

00:21:05.119 --> 00:21:08.980
From the benefits of the hadith:

00:21:08.980 --> 00:21:10.980
It is derived from the hadith

00:21:10.980 --> 00:21:15.109
that the sequence of the rites of Hajj is a matter of divine prescription (tawqifi).

00:21:15.109 --> 00:21:18.410
The hadith also indicates that shaving the head is superior

00:21:18.410 --> 00:21:24.099
for the pilgrim performing Hajj, the one performing 'Umrah, and the one prevented from completing the rites.

00:21:24.099 --> 00:21:26.700
Chapter: The saying of Allah the Exalted:

00:21:26.700 --> 00:21:31.599
“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)

00:21:31.599 --> 00:21:37.400
“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)

00:21:37.500 --> 00:21:40.599
On the authority of 'Abdullah ibn Ma'qil, who said:

00:21:40.599 --> 00:21:44.200
I sat with Ka'b ibn 'Ujrah, may Allah be pleased with him,

00:21:44.200 --> 00:21:46.599
and I asked him about the fidyah (expiation).

00:21:46.599 --> 00:21:47.900
He said:

00:21:47.900 --> 00:21:50.589
"It was revealed specifically regarding me."

00:21:50.589 --> 00:21:51.990
In another narration:

00:21:51.990 --> 00:21:53.990
"This verse was revealed—

00:21:53.990 --> 00:21:59.289
“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)

00:21:59.289 --> 00:22:01.289
to its end—

00:22:01.289 --> 00:22:03.819
but it is general for all of you."

00:22:03.819 --> 00:22:08.019
I was carried to the Messenger of Allah, peace and blessings of Allah be upon him.

00:22:08.019 --> 00:22:09.420
In another narration:

00:22:09.420 --> 00:22:14.319
The Prophet, peace and blessings of Allah be upon him, came to me during the time of Hudaybiyyah,

00:22:14.319 --> 00:22:17.019
while I was lighting a fire under a cooking pot.

00:22:17.019 --> 00:22:18.519
In another narration:

00:22:18.519 --> 00:22:22.619
I came to him—meaning the Prophet, peace and blessings of Allah be upon him—

00:22:22.619 --> 00:22:26.220
and he said, "Come near," so I drew close.

00:22:26.220 --> 00:22:27.819
In another narration:

00:22:27.819 --> 00:22:31.519
It was not clear to them that they were permitted to shave because of it [the lice],

00:22:31.519 --> 00:22:35.079
and they were hopeful of entering Makkah.

00:22:35.079 --> 00:22:38.180
The lice were falling onto my face.

00:22:38.180 --> 00:22:39.579
He said:

00:22:39.579 --> 00:22:43.279
"I did not realize the pain had reached the extent I see."

00:22:43.279 --> 00:22:47.640
Or: "I did not realize the hardship had reached the extent I see."

00:22:47.640 --> 00:22:49.039
In another narration:

00:22:49.039 --> 00:22:51.140
"Are your vermin bothering you?"

00:22:51.140 --> 00:22:52.740
I said, "Yes."

00:22:52.740 --> 00:22:53.740
He said:

00:22:53.740 --> 00:22:55.859
"Then shave your head,

00:22:55.859 --> 00:22:57.359
[and] find a sheep [to sacrifice]."

00:22:57.359 --> 00:22:59.059
I said, "I cannot."

00:22:59.059 --> 00:23:00.359
He said:

00:23:00.359 --> 00:23:02.660
"Then fast for three days,

00:23:02.660 --> 00:23:05.859
or feed six poor persons."

00:23:05.859 --> 00:23:07.259
In another narration:

00:23:07.259 --> 00:23:10.849
"Or give as charity a faraq [a measure] to be divided among six,

00:23:10.849 --> 00:23:14.890
half a sa' for each poor person."

00:23:14.890 --> 00:23:18.519
Commentary on the hadith:

00:23:18.519 --> 00:23:21.819
"Whoever among you is sick"

00:23:21.819 --> 00:23:26.119
means a sickness that necessitates performing a forbidden act of ihram,

00:23:26.119 --> 00:23:28.819
"or has an ailment in his head"

00:23:28.819 --> 00:23:31.339
meaning from lice or a wound.

00:23:31.339 --> 00:23:36.039
“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)

00:23:36.039 --> 00:23:38.240
This means he is obligated, if he shaves,

00:23:38.240 --> 00:23:40.440
to fast three days,

00:23:40.440 --> 00:23:43.440
or give charity to six poor persons,

00:23:43.440 --> 00:23:44.839
or offer a nusuk,

00:23:44.839 --> 00:23:47.190
which is a sacrificial animal.

00:23:47.190 --> 00:23:48.390
"Fidyah"

00:23:48.390 --> 00:23:50.349
means the expiation.

00:23:50.349 --> 00:23:53.150
"Carried" means I was transported.

00:23:53.150 --> 00:23:54.549
"Falling"

00:23:54.549 --> 00:23:56.450
means dropping off.

00:23:56.450 --> 00:23:57.349
"I see"

00:23:57.349 --> 00:23:58.950
means I think/suppose.

00:23:58.950 --> 00:24:00.150
"Pain"

00:24:00.150 --> 00:24:02.849
means the harm caused by the lice.

00:24:02.849 --> 00:24:03.849
"Reached"

00:24:03.849 --> 00:24:05.680
means arrived at you.

00:24:05.680 --> 00:24:06.779
"I see"

00:24:06.779 --> 00:24:08.509
means I perceive.

00:24:08.509 --> 00:24:09.809
"Hardship"

00:24:09.809 --> 00:24:11.700
means the difficulty.

00:24:11.700 --> 00:24:13.299
"Half a sa'"

00:24:13.299 --> 00:24:15.700
A sa' is four mudds.

00:24:15.700 --> 00:24:17.200
The sa' is equivalent to

00:24:17.200 --> 00:24:20.829
approximately two and a half kilograms.

00:24:20.829 --> 00:24:21.930
"Cooking pot" (burmah)

00:24:21.930 --> 00:24:27.299
means a pot made of the stone known in the Hijaz and Yemen.

00:24:27.299 --> 00:24:28.700
"Your vermin" (hawamm)

00:24:28.700 --> 00:24:30.000
The hammah

00:24:30.000 --> 00:24:33.000
is any animal that crawls, even if it does not kill,

00:24:33.000 --> 00:24:34.599
like insects.

00:24:34.599 --> 00:24:35.900
The intended meaning

00:24:35.900 --> 00:24:43.710
is lice and the like, which usually cling to the human body if it has not been cleaned for a long time.

00:24:43.710 --> 00:24:47.440
From the benefits of the hadith:

00:24:47.440 --> 00:24:49.440
It is derived from the hadith

00:24:49.440 --> 00:24:52.039
that asking questions is the key to knowledge.

00:24:52.039 --> 00:24:56.869
It shows that the ruling is based on the generality of the wording, not the specificity of the cause.

00:24:56.869 --> 00:25:01.569
It shows the permissibility of shaving for a pilgrim in ihram if there is a need, along with the expiation.

00:25:01.569 --> 00:25:05.269
It shows that if a pilgrim in ihram shaves without necessity,

00:25:05.269 --> 00:25:07.269
the fidyah is obligatory upon him.

00:25:07.269 --> 00:25:10.670
It shows that hardship brings ease.

00:25:10.670 --> 00:25:14.670
It shows that the Sunnah clarifies the generalities of the Book [the Qur'an],

00:25:14.670 --> 00:25:17.069
because the fidyah is mentioned generally in the Qur'an,

00:25:17.069 --> 00:25:19.470
and restricted/specified by the Sunnah.

00:25:19.470 --> 00:25:26.470
It shows the guidance to be gentle with one's companions, to care for their conditions, and to check on them.

00:25:26.470 --> 00:25:29.269
If he sees that some of his companions are suffering harm,

00:25:29.269 --> 00:25:32.900
he asks about it and guides them to the way out.

00:25:32.900 --> 00:25:41.289
The hadith indicates that minor, tolerable harm does not permit shaving.

00:25:41.289 --> 00:25:47.160
Chapter: If a person not in ihram hunts and gifts the game to a pilgrim in ihram, he may eat it.

00:25:47.160 --> 00:25:49.759
On the authority of Abu Qatadah, who said:

00:25:49.759 --> 00:25:55.029
We set out with the Prophet, peace and blessings of Allah be upon him, in the year of Hudaybiyyah.

00:25:55.029 --> 00:25:56.630
In another narration:

00:25:56.630 --> 00:26:03.019
We were with the Prophet, peace and blessings of Allah be upon him, at al-Qahah, three [days'] distance from Madinah.

00:26:03.019 --> 00:26:04.619
In another narration:

00:26:04.619 --> 00:26:09.420
The Messenger of Allah, peace and blessings of Allah be upon him, went out for Hajj,

00:26:09.420 --> 00:26:11.019
and they went out with him.

00:26:11.019 --> 00:26:15.220
He sent a group of them, among whom was Abu Qatadah,

00:26:15.220 --> 00:26:16.619
and he said:

00:26:16.619 --> 00:26:19.819
"Take the seashore route until we meet."

00:26:19.819 --> 00:26:22.710
So they took the seashore route.

00:26:22.710 --> 00:26:25.910
His companions entered ihram, but I did not.

00:26:25.910 --> 00:26:28.710
We were informed of an enemy at Ghayqah,

00:26:28.710 --> 00:26:31.309
so we headed toward them.

00:26:31.309 --> 00:26:34.309
My companions caught sight of a wild donkey,

00:26:34.309 --> 00:26:37.509
and some of them began to laugh at others.

00:26:37.509 --> 00:26:39.509
I looked and saw it,

00:26:39.509 --> 00:26:41.710
so I charged at it on my horse,

00:26:41.710 --> 00:26:44.309
and I speared it and secured it [killed it].

00:26:44.309 --> 00:26:45.710
I asked them for help,

00:26:45.710 --> 00:26:47.910
but they refused to help me.

00:26:47.910 --> 00:26:50.000
So we ate from it.

00:26:50.000 --> 00:26:51.400
In another narration:

00:26:51.400 --> 00:26:53.799
I brought it to my companions.

00:26:53.799 --> 00:26:55.799
Some of them said, "Eat,"

00:26:55.799 --> 00:26:59.029
and some said, "Do not eat."

00:26:59.029 --> 00:27:03.230
Then I caught up with the Messenger of Allah, peace and blessings of Allah be upon him,

00:27:03.230 --> 00:27:05.859
and we feared being cut off.

00:27:05.859 --> 00:27:07.660
I would gallop my horse for a stretch,

00:27:07.660 --> 00:27:10.319
and walk it for a stretch.

00:27:10.319 --> 00:27:12.720
I met a man from the tribe of Ghifar

00:27:12.720 --> 00:27:14.319
in the middle of the night.

00:27:14.319 --> 00:27:15.519
I said,

00:27:15.519 --> 00:27:19.720
"Where did you leave the Messenger of Allah, peace and blessings of Allah be upon him?"

00:27:19.720 --> 00:27:20.920
He said,

00:27:20.920 --> 00:27:22.920
"I left him at Ta'ah,

00:27:22.920 --> 00:27:25.589
and he is stopping for a midday nap at al-Suqya."

00:27:25.589 --> 00:27:28.990
So I caught up with the Messenger of Allah, peace and blessings of Allah be upon him,

00:27:28.990 --> 00:27:30.990
until I came to him.

00:27:30.990 --> 00:27:31.990
I said,

00:27:31.990 --> 00:27:33.789
"O Messenger of Allah,

00:27:33.789 --> 00:27:37.190
your companions sent greetings of peace to you,

00:27:37.190 --> 00:27:40.180
and the mercy of Allah and His blessings."

00:27:40.180 --> 00:27:41.579
In another narration:

00:27:41.579 --> 00:27:43.180
"Your family [the Companions],

00:27:43.180 --> 00:27:47.380
and they feared that the enemy might cut them off from you,

00:27:47.380 --> 00:27:48.980
so wait for them."

00:27:48.980 --> 00:27:50.380
He did so.

00:27:50.380 --> 00:27:52.779
I said, "O Messenger of Allah,

00:27:52.779 --> 00:27:55.380
I hunted a wild donkey,

00:27:55.380 --> 00:27:57.880
and we have some left over."

00:27:57.880 --> 00:28:02.279
The Messenger of Allah, peace and blessings of Allah be upon him, said to his Companions:

00:28:02.279 --> 00:28:03.480
"Eat,"

00:28:03.480 --> 00:28:05.900
while they were in ihram.

00:28:05.900 --> 00:28:07.500
In another narration:

00:28:07.500 --> 00:28:09.890
"Eat it, it is lawful."

00:28:09.890 --> 00:28:11.490
In another narration:

00:28:11.490 --> 00:28:15.559
"It is merely food that Allah has provided for you."

00:28:15.559 --> 00:28:17.160
In another narration:

00:28:17.160 --> 00:28:20.559
"Did any of you order him to hunt it,

00:28:20.559 --> 00:28:22.559
or point to it?"

00:28:22.559 --> 00:28:24.160
They said, "No."

00:28:24.160 --> 00:28:25.359
He said:

00:28:25.359 --> 00:28:28.420
"Then eat what remains of its meat."

00:28:28.420 --> 00:28:30.019
In another narration:

00:28:30.019 --> 00:28:33.220
We set off, and I kept the leg with me.

00:28:33.220 --> 00:28:37.019
We reached the Messenger of Allah, peace and blessings of Allah be upon him,

00:28:37.019 --> 00:28:39.220
and we asked him about that.

00:28:39.220 --> 00:28:40.420
He said:

00:28:40.420 --> 00:28:42.420
"Do you have any of it with you?"

00:28:42.420 --> 00:28:44.019
I said, "Yes."

00:28:44.019 --> 00:28:46.019
I handed him the leg,

00:28:46.019 --> 00:28:50.789
and he ate it until he finished it, while he was in ihram.

00:28:50.789 --> 00:28:54.460
Commentary on the hadith:

00:28:54.460 --> 00:28:55.660
"We were informed"

00:28:55.660 --> 00:28:57.660
means we were told.

00:28:57.660 --> 00:28:58.859
"Ghayqah"

00:28:58.859 --> 00:29:01.660
is a place in the lands of the tribe of Ghifar,

00:29:01.660 --> 00:29:04.190
between Makkah and Madinah.

00:29:04.190 --> 00:29:05.589
"Secured it" (athbattuhu)

00:29:05.589 --> 00:29:10.789
means I left it fixed in its place, unable to move or stir.

00:29:10.789 --> 00:29:13.119
The intended meaning is that I killed it.

00:29:13.119 --> 00:29:14.720
"I asked them for help"

00:29:14.720 --> 00:29:17.119
means I requested their assistance.

00:29:17.119 --> 00:29:18.119
"They refused"

00:29:18.119 --> 00:29:20.119
means they abstained.

00:29:20.119 --> 00:29:21.319
"Cut off" (nuqta'a)

00:29:21.319 --> 00:29:25.720
means we become separated from the Prophet, peace and blessings of Allah be upon him,

00:29:25.720 --> 00:29:29.349
detached from him because he had gone ahead of them.

00:29:29.349 --> 00:29:33.349
"I gallop my horse for a stretch and walk it for a stretch"

00:29:33.349 --> 00:29:34.549
The meaning is:

00:29:34.549 --> 00:29:37.349
I would ride it hard at times,

00:29:37.349 --> 00:29:39.880
and let it walk easily at other times.

00:29:39.880 --> 00:29:41.279
"Middle of the night"

00:29:41.279 --> 00:29:42.970
means the center of it.

00:29:42.970 --> 00:29:44.170
"Ta'ah"

00:29:44.170 --> 00:29:47.170
is a village between Makkah and Madinah,

00:29:47.170 --> 00:29:48.569
which has a water spring.

00:29:48.569 --> 00:29:50.369
The location was named after it.

00:29:50.369 --> 00:29:54.960
It is situated three miles from al-Suqya on the road to Makkah.

00:29:54.960 --> 00:29:56.160
The speaker.

00:29:56.160 --> 00:30:00.089
Qaylulah (midday nap) refers to sleeping in the middle of the day.

00:30:00.089 --> 00:30:01.490
Al-Suqya.

00:30:01.490 --> 00:30:04.089
It is a stopping place between Makkah and Madinah.

00:30:04.089 --> 00:30:07.220
It is a two-day journey from Madinah.

00:30:07.220 --> 00:30:08.220
Khashu.

00:30:08.220 --> 00:30:09.619
Meaning: they feared.

00:30:09.619 --> 00:30:12.420
That the enemy might cut them off from you.

00:30:12.420 --> 00:30:16.420
Meaning: that they might become severed from the Prophet, peace and blessings of Allah be upon him.

00:30:16.420 --> 00:30:18.019
Separated from him.

00:30:18.019 --> 00:30:20.480
Because he had preceded them.

00:30:20.480 --> 00:30:21.880
Fanzirhum.

00:30:21.880 --> 00:30:23.920
Meaning: so wait for them.

00:30:23.920 --> 00:30:25.319
Li-sadna.

00:30:25.319 --> 00:30:28.410
Isadah refers to flushing out game.

00:30:28.410 --> 00:30:30.009
Indana fadilah.

00:30:30.009 --> 00:30:33.259
Meaning: a remaining portion of it.

00:30:33.259 --> 00:30:36.960
Among the benefits of the hadith.

00:30:36.960 --> 00:30:38.960
It is derived from the hadith.

00:30:38.960 --> 00:30:43.589
That the meat of hunted game is permissible for a person in the state of ihram, provided he did not assist in the hunt.

00:30:43.589 --> 00:30:47.420
It also contains the recommendation of sending greetings to those who are absent.

00:30:47.420 --> 00:30:51.220
It establishes the legitimacy of ijtihad (independent legal reasoning) in secondary matters.

00:30:51.220 --> 00:30:54.619
And acting upon the conclusion reached through such ijtihad.

00:30:54.619 --> 00:30:58.619
It also establishes the legitimacy of acting upon an intelligible gesture.

00:30:58.619 --> 00:31:02.619
It also establishes the legitimacy of employing scouts during military expeditions.

00:31:02.619 --> 00:31:06.019
It also contains the permissibility of hunting wild donkeys.

00:31:06.019 --> 00:31:08.819
And it contains the ruling that wounding the game is its slaughter (zakat).