Part of Sahih Al-Bukhari
· Lesson 65 of 113
Summary of Sahih Al-Bukhari | Episode (65) | Hajj Book - 5
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Transcript
Machine translation — may contain errors
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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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Abridgment of Sahih al-Bukhari
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Chapter: The Manner of Traveling When Departing from Arafat
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On the authority of Urwah, who said:
0:23
Usamah was asked while I was sitting:
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How did the Messenger of Allah, peace and blessings of Allah be upon him,
0:29
travel during the Farewell Pilgrimage when he departed?
0:33
He said:
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He would travel at a moderate pace,
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and if he found an opening, he would quicken his pace.
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Commentary on the hadith:
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"When he departed":
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Meaning, when he left Arafat heading toward Muzdalifah.
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"Moderate pace":
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Meaning, a smooth, easy pace without rushing.
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"Opening":
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Meaning, a gap or a spacious area.
0:58
"Quicken":
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Meaning, he would speed up.
1:02
From the benefits of the hadith:
1:05
It is derived from the hadith:
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The eagerness of the salaf to ask about the states of the Prophet, peace and blessings of Allah be upon him,
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in all his movements and stillness,
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so that they might emulate him in that.
1:18
It also contains the recommendation to hasten in departing from Arafat.
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It also contains the importance of being gentle with people and avoiding crowding when departing from Arafat.
1:29
Chapter: Stopping Between Arafat and Jam' (Muzdalifah)
1:33
On the authority of Ibn Umar, may Allah be pleased with them both, who said:
1:37
In a narration:
1:39
Abdullah Ibn Umar, may Allah be pleased with them both,
1:42
used to pass by the mountain path that the Messenger of Allah, peace and blessings of Allah be upon him, took,
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and he would enter it,
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then he would shake off his clothes and perform wudu,
1:52
and he would not pray until he prayed at Jam'.
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The Prophet, peace and blessings of Allah be upon him, combined
1:58
the Maghrib and Isha prayers at Jam'.
2:01
Each of them with an iqamah,
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and he did not perform voluntary prayers between them,
2:07
nor after either of them.
2:11
Commentary on the hadith:
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"At Jam'": Meaning at Muzdalifah.
2:17
"Did not perform voluntary prayers": Meaning he did not pray nafil.
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"After": Meaning following or immediately after.
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From the benefits of the hadith:
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It is derived from the hadith:
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Leaving voluntary prayers between the two prayers at Muzdalifah.
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It also contains that the pilgrim should be gentle with himself on the night of Eid,
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so that he may have strength for the deeds of the Day of Sacrifice.
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Chapter: The Command of the Prophet, peace and blessings of Allah be upon him,
2:48
to maintain tranquility when departing (from Arafat).
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And his signaling to them with his whip.
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On the authority of Ibn Abbas, may Allah be pleased with them both,
2:58
that he departed with the Prophet, peace and blessings of Allah be upon him,
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on the day of Arafat,
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and the Prophet, peace and blessings of Allah be upon him, heard
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behind him a loud shouting,
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and beating, and the noise of camels.
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So he signaled with his whip to them and said:
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"O people,
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you must maintain tranquility,
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for righteousness is not achieved by rushing."
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Commentary on the hadith:
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"Departed": Meaning left.
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"Loud shouting":
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Meaning loud yelling to urge the camels to move.
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"You must maintain tranquility":
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Meaning, adhere to tranquility in your movement.
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Meaning, with gentleness and avoiding crowding.
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"Righteousness": Meaning goodness.
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"By rushing":
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"Rushing":
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Intense, hurried movement.
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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 necessity of gentleness and avoiding crowding when departing from Arafat.
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It also contains that gentleness is never in anything but that it adorns it,
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and it is never removed from anything but that it disgraces it.
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It also contains the legitimacy of acting upon an understood gesture.
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It also contains not delaying clarification when there is a need for it.
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It also contains the legitimacy of organizing movement when necessary.
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Chapter: Whoever combines the two prayers and does not perform voluntary prayers.
4:29
On the authority of Abu Ayyub al-Ansari,
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that the Messenger of Allah, peace and blessings of Allah be upon him, combined the Maghrib and Isha prayers at Muzdalifah during the Farewell Pilgrimage.
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Commentary on the hadith:
4:44
Chapter: Whoever combines the two prayers and does not perform voluntary prayers.
4:48
The intent of "voluntary prayer" here is the nafil prayer.
4:53
From the benefits of the hadith:
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It is derived from the hadith:
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That the rites of Hajj are based on following the established practice.
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It also contains not occupying oneself with voluntary prayers on the night of the Day of Sacrifice,
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except for the obligatory prayer,
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in preparation for the deeds of the Day of Sacrifice.
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On the authority of Abd al-Rahman Ibn Yazid, who said:
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We went out with Abdullah, may Allah be pleased with him, to Makkah,
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then we arrived at Jam', and he prayed the two prayers,
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each prayer separately with an adhan and an iqamah,
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and he had supper between them.
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Then he prayed the Fajr prayer when the dawn broke.
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A speaker said: "The dawn has broken,"
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and a speaker said: "The dawn has not broken."
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Then he said that the Messenger of Allah, peace and blessings of Allah be upon him, said:
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"These two prayers have been moved from their times in this place:
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Maghrib and Isha.
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People should not arrive at Jam' until they have entered the time of Isha.
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And the Fajr prayer at this hour."
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In a narration:
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"I did not see the Prophet, peace and blessings of Allah be upon him,
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pray a prayer outside of its time,
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except for two prayers:
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He combined Maghrib and Isha,
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and he prayed Fajr before its (usual) time."
6:18
Then he stood until it became bright.
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Then he said:
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"If the Commander of the Believers were to depart now,
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he would be following the Sunnah."
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I do not know if his statement was faster,
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or the departure of Uthman, may Allah be pleased with him.
6:34
He continued to recite the talbiyah until he threw pebbles at the Jamrat al-Aqabah on the Day of Sacrifice.
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Commentary on the hadith:
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"Abdullah" is Ibn Mas'ud, may Allah be pleased with him.
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"We arrived at Jam'":
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Meaning we reached Muzdalifah.
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"These two prayers":
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Meaning the Maghrib prayer and the Fajr prayer.
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"Moved from their times":
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As for moving the time of Maghrib,
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it is delaying it to the time of the late Isha.
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As for moving the time of Subh (Fajr),
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it is the exaggeration in praying it early.
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"In this place":
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Meaning in Muzdalifah.
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"Should not arrive":
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Meaning should not come.
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"Until they have entered the time of Isha":
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Meaning the time of the late Isha has entered.
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"Then he stood":
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Meaning in Muzdalifah.
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"Until it became bright":
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Meaning until the dawn lightened and spread.
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From the benefits of the hadith:
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It is derived from the hadith:
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Combining the Maghrib and Isha prayers as a delayed combination in Muzdalifah
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after departing from Arafat.
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It also contains the recommendation to hasten the Fajr prayer on the Day of Sacrifice.
7:50
It also contains the clarification of the virtue of hastening to the rituals of the Day of Sacrifice.
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It also contains the legitimacy of the talbiyah until throwing pebbles at Jamrat al-Aqabah.
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It also contains that the Prophet, peace and blessings of Allah be upon him,
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is the standard for the correctness of actions and statements.
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It also contains the eagerness of the Companions, may Allah be pleased with them, for the Sunnah in all their affairs.
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It also contains that acts of worship are based on divine instruction.
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And the times of prayer are divinely instructed.
8:22
Chapter: Whoever sends ahead the weak among his family at night,
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so they stand at Muzdalifah and supplicate,
8:29
and he sends them ahead when the moon sets.
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On the authority of Salim, who said:
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Abdullah Ibn Umar, may Allah be pleased with them both, used to send ahead the weak among his family,
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and they would stand at the Mash'ar al-Haram in Muzdalifah at night,
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and they would remember Allah as much as they wished,
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then they would return before the Imam stood and before he departed.
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Some of them would arrive at Mina before the Fajr prayer,
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and some of them would arrive after that.
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When they arrived, they would throw pebbles at the Jamrah.
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Ibn Umar, may Allah be pleased with them both, used to say:
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"The Messenger of Allah, peace and blessings of Allah be upon him, granted a concession for those people."
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Commentary on the hadith:
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"Sends ahead": Meaning before the time.
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"Weak":
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Meaning women, children, the sick, and the elderly who are unable.
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"Mash'ar": Meaning Muzdalifah.
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"Al-Haram": Meaning it is forbidden to hunt in it and other things.
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"As much as they wished":
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Meaning what appeared to them, occurred to their minds, and what they desired.
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"Then they would return": Meaning to Mina.
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"Before the Imam stood":
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Meaning in Muzdalifah.
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"And before he departed":
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Meaning the Imam.
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"For the Fajr prayer":
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Meaning at the time of the Fajr prayer.
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"They would throw pebbles at the Jamrah":
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Meaning Jamrat al-Aqabah.
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"Granted a concession":
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Meaning he permitted them to leave the standard requirement.
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From the benefits of the hadith:
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It is derived from the hadith:
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Scholars did not differ that throwing pebbles before the middle of the night is not permissible,
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and after the middle of the night, there is a difference of opinion.
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It also contains that the basis for concessions is the text, both in wording and meaning.
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And it is better to take the concession.
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It also contains that hardship brings ease.
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It also contains the legitimacy of performing Hajj with family and children.
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It also contains that the rites of Hajj are based on divine instruction.
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It also contains that throwing pebbles at Jamrat al-Aqabah is one of the rites of Hajj.
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And there is a difference of opinion whether it is one of its obligations or pillars or not.
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On the authority of Ibn Abbas, may Allah be pleased with them both, who said:
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I was among those whom the Prophet (peace be upon him) sent ahead
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on the night of Muzdalifah with the weaker members of his family.
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In another narration:
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"With the heavy ones [the slow-moving] from Jam' [Muzdalifah] at night."
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Commentary on the hadith:
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"The night of Muzdalifah"
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means the night of the Day of Sacrifice.
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From the benefits of the hadith:
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It is derived from the hadith that:
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The foundation of the Shari'ah is based on ease and the removal of hardship.
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Hardship brings about ease.
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It also contains the legitimacy of performing Hajj with one's family and young children.
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On the authority of 'Abdullah, the freed slave of Asma',
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on the authority of Asma' (may Allah be pleased with her),
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that she stopped at Jam' [Muzdalifah] on the night of Muzdalifah.
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She stood up to pray,
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and prayed for a while.
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Then she said,
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"O my son, has the moon set?"
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I said, "No."
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So she prayed for a while.
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Then she said,
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"O my son, has the moon set?"
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I said, "Yes."
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She said,
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"Then depart."
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So we departed and proceeded
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until she stoned the Jamrah.
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Then she returned and prayed the morning prayer at her dwelling.
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I said to her,
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"O mother,
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it seems to me that we have set out while it was still very dark [ghallasna]."
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She said,
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"O my son,
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the Messenger of Allah (peace be upon him)
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gave permission to the women [da'un]."
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Commentary on the hadith:
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"Night of Jam'"
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means the night of the Day of Sacrifice.
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"And we proceeded"
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means we traveled with her.
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"Then she returned"
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means to her dwelling in Mina.
12:35
"O mother [hant]"
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means "O you."
12:39
"It seems to me [ma arana]"
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means "we do not think."
12:42
"We set out in the dark [ghallasna]"
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means we advanced before the prescribed time.
12:47
"Ghalas"
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is traveling in the darkness of the end of the night.
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"For the women [da'un]"
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means for the women.
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It is also said:
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"The litter [da'in]"
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is the howdah, whether a woman was in it or not.
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From the benefits of the hadith:
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It is derived from the hadith that:
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The rituals of Hajj are to be observed at their proper times.
13:10
It shows the intense care of the female Companions (may Allah be pleased with them)
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for the Sunnah of the Prophet (peace be upon him)
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regarding the rituals of Hajj and other matters.
13:20
It also shows that stoning the Jamrah is one of the rituals of Hajj.
13:24
Some have used this hadith as evidence for the permissibility of stoning
13:28
before sunrise, after the break of dawn,
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for those who move ahead of the people.
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The hadith indicates that taking concessions is better than strict adherence [when permitted].
13:42
On the authority of 'A'ishah (may Allah be pleased with her), she said:
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"We arrived at Muzdalifah,
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and I asked the Prophet (peace be upon him) for permission,
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as did Sawdah, to depart before the crushing crowd of people.
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She was a slow woman, in one narration,
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and she was heavy and sluggish.
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So he gave her permission,
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and she departed before the crushing crowd of people.
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We stayed until morning,
14:11
then we departed when he departed."
14:14
"If only I had asked the Messenger of Allah (peace be upon him) for permission,
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just as Sawdah had asked."
14:21
Commentary on the hadith:
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Sawdah is the daughter of Zam'ah (may Allah be pleased with her).
14:29
"To depart" means to move ahead.
14:33
"Crushing crowd of people"
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means the congestion of the people.
14:37
"Slow" means in movement.
14:40
"We stayed" means we remained.
14:43
"Then we departed when he departed"
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means when the Messenger of Allah (peace be upon him) departed.
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"Something to be happy about [mafrun bihi]"
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means something that brings joy from everything.
14:55
From the benefits of the hadith:
14:59
It is derived from the hadith that:
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Hardship brings about ease.
15:05
It contains the legitimacy of taking concessions.
15:08
It contains the permissibility of wishing for leniency.
15:11
Chapter: When to depart from Jam' [Muzdalifah].
15:16
On the authority of 'Amr Ibn Maymun, he said:
15:20
"I witnessed 'Umar (may Allah be pleased with him)
15:23
pray the morning prayer at Jam'.
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Then he stood and said,
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'The polytheists would not depart
15:30
until the sun had risen.
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They would say,
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"Let Thabir shine [with sunlight]."'
15:36
And the Prophet (peace be upon him)
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opposed them,
15:40
and departed before the sun rose."
15:44
Commentary on the hadith:
15:48
"I witnessed" means I was present.
15:50
"At Jam'" means at Muzdalifah.
15:53
"They would not depart"
15:55
means they would not leave.
15:57
"Let Thabir shine"
15:59
means "O mountain, enter into the sunlight."
16:02
Thabir
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is a mountain in Muzdalifah,
16:05
on the left of one going to Mina.
16:08
"He departed"
16:09
means he left.
16:11
From the benefits of the hadith:
16:14
It is derived from the hadith that:
16:16
Standing at Muzdalifah is obligatory.
16:19
It contains the departure before sunrise on the Day of Sacrifice.
16:24
It contains the recommendation of departing after the light of dawn has fully spread.
16:30
Chapter: Riding the sacrificial animal [badana].
16:33
On the authority of Abu Hurayrah (may Allah be pleased with him),
16:35
that the Prophet of Allah (peace be upon him)
16:38
saw a man driving his sacrificial camel.
16:41
He said,
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"Ride it."
16:44
He said,
16:45
"It is a sacrificial animal."
16:47
He said,
16:48
"Ride it."
16:50
In a narration:
16:51
"Ride it, woe to you."
16:53
In the third or second time,
16:56
he said,
16:57
"I saw him riding it,
17:00
accompanying the Prophet (peace be upon him),
17:03
with the sandal [marking the animal] around its neck."
17:06
And on the authority of Anas (may Allah be pleased with him),
17:09
that the Prophet (peace be upon him)
17:12
saw a man driving his sacrificial camel,
17:14
and said to him,
17:16
"Ride it."
17:17
He said,
17:18
"O Messenger of Allah,
17:20
it is a sacrificial animal."
17:22
He said in the third or fourth time,
17:25
"Ride it, woe to you,"
17:27
or "May you be guided [wayhaka]."
17:30
Commentary on the hadith:
17:33
Chapter: Riding the sacrificial animal.
17:36
The *badana* refers to camels.
17:38
It is said it applies to camels and cows.
17:41
It was named that due to the size of its body.
17:45
"Accompanying"
17:46
means walking with him.
17:48
"With the sandal around its neck"
17:50
means it is marked as an offering.
17:52
"Woe to you" or "May you be guided."
17:54
"Woe [wayl]" is a word said to someone who has fallen into something he deserves.
17:59
"May you be guided [wayh]" is for someone who has fallen into something he does not deserve.
18:05
From the benefits of the hadith:
18:08
It is derived from the hadith that:
18:11
Honoring the sacrificial animals and considering them good is among the symbols of Allah the Almighty.
18:16
It contains the permissibility of a scholar disciplining one who disagrees and being stern with him.
18:21
It contains the legitimacy of a scholar repeating a legal ruling.
18:25
It contains the deserving of blame for failing to comply with a religious command.
18:30
It contains a manifestation of the Prophet's (peace be upon him) compassion and mercy for the Ummah.
18:36
It contains the permissibility of benefiting from the sacrificial animal offered as a gift,
18:40
by riding it, carrying loads on it, and the like, provided it does not harm it.
18:45
The hadith indicates abandoning personal thoughts that contradict the Shari'ah.
18:52
Chapter: One who drives the sacrificial animal with him.
18:56
On the authority of Ibn 'Umar (may Allah be pleased with them both), he said:
18:59
"The Messenger of Allah (peace be upon him) performed *tamattu'* during the Farewell Pilgrimage,
19:04
combining 'Umrah with Hajj, and he brought an offering.
19:08
He drove the offering with him from Dhu al-Hulayfah.
19:11
The Messenger of Allah (peace be upon him) began
19:15
by entering into the state of Ihram for 'Umrah, then he entered into Ihram for Hajj.
19:19
The people performed *tamattu'* with the Prophet (peace be upon him), combining 'Umrah with Hajj.
19:25
Some of the people brought an offering,
19:28
and drove the sacrificial animals,
19:29
while others did not bring an offering.
19:32
When the Prophet (peace be upon him) arrived in Makkah,
19:36
he said to the people,
19:38
'Whoever among you has brought an offering,
19:41
he is not permitted to do anything he was forbidden from
19:44
until he completes his Hajj.'
19:46
'And whoever among you has not brought an offering,
19:49
let him perform Tawaf around the House and [Sa'i] between Safa and Marwah,
19:52
let him trim his hair and exit Ihram,
19:55
then let him enter into Ihram for Hajj.'
19:58
'Whoever does not find an offering,
20:00
let him fast three days during Hajj,
20:03
and seven when he returns to his family.'
20:06
He performed Tawaf when he arrived in Makkah,
20:09
He touched the corner [of the Ka'bah] first.
20:11
Then he performed ramal (brisk walking) for three circuits and walked for four.
20:16
When he finished his circumambulation of the House, he prayed two rak'ahs.
20:19
At the Station of Ibrahim, he prayed two rak'ahs.
20:21
Then he performed the taslim.
20:23
He departed and came to al-Safa.
20:25
He performed the circumambulation between al-Safa and al-Marwah for seven circuits.
20:29
He did not exit the state of ihram for anything that was forbidden to him.
20:32
Until he completed his Hajj.
20:34
He slaughtered his sacrificial animal on the Day of Sacrifice.
20:37
He then performed the ifadah circumambulation of the House.
20:40
Then he exited the state of ihram from everything that had been forbidden to him.
20:43
He did exactly what the Messenger of Allah, peace and blessings of Allah be upon him, did.
20:48
Among those who offered a sacrifice and brought it with them.
20:54
And from 'A'ishah, may Allah be pleased with her, is a similar account.
20:58
Commentary on the hadith:
21:01
The Messenger of Allah, peace and blessings of Allah be upon him, performed tamattu' (a type of Hajj).
21:05
During the Farewell Pilgrimage, by combining 'Umrah with Hajj.
21:08
Meaning, the Prophet, peace be upon him, entered into ihram.
21:11
For Hajj as a mufrid (performing Hajj alone).
21:13
Then he converted his Hajj into an 'Umrah.
21:16
And he became a mutamatti' (one performing tamattu').
21:18
Dhu al-Hulayfah is the miqat (station) for the people of Madinah.
21:22
He announced his intention for 'Umrah, then announced his intention for Hajj.
21:26
This is understood as the talbiyah during the state of ihram.
21:29
It does not mean he entered into ihram for 'Umrah first.
21:33
Then entered into ihram for Hajj.
21:36
"And let him shorten [his hair]."
21:37
Meaning, let him take some of the hair of his head.
21:40
"And let him exit ihram."
21:42
Meaning, he becomes in a state of hill (permissibility).
21:44
He is permitted to do everything that was forbidden to him during ihram.
21:48
"To announce the Hajj."
21:50
Meaning, after shortening his hair and exiting ihram, he enters into ihram for Hajj.
21:54
"Whoever does not find a sacrificial animal."
21:56
Either due to the absence of the animal.
21:58
Or due to the inability to afford it.
22:00
"Let him fast three days during the Hajj."
22:04
These are the seventh, eighth, and ninth days of Dhu al-Hijjah.
22:08
It is also said they are the days of Tashriq.
22:11
"He touched the corner."
22:12
Meaning, he touched the Black Stone.
22:15
"He performed ramal."
22:16
Meaning, he quickened his pace in walking.
22:18
"Three circuits."
22:20
Meaning, three rounds.
22:22
"He performed ifadah and circumambulated the House."
22:25
Meaning, he proceeded to the House and performed the ifadah circumambulation.
22:29
From the benefits of the hadith:
22:33
It is derived from the hadith:
22:35
The legitimacy of announcing the intention for Hajj and 'Umrah together.
22:39
It indicates that the rites of Hajj are divinely ordained (tawqifiyyah).
22:43
It indicates that the types of Hajj—ifrad, qiran, and tamattu'—
22:48
Are the responsibility of every individual for themselves.
22:51
It indicates that it is not required to announce the Hajj immediately after exiting ihram from 'Umrah.
22:57
It indicates that the fundamental principle in Hajj rites is sequence.
23:01
It indicates that among the rites of Hajj and 'Umrah:
23:04
Is the circumambulation upon arrival.
23:07
It indicates the practice of ramal in the first three circuits of circumambulation.
23:12
It indicates the touching of the Black Stone.
23:15
It indicates praying two rak'ahs after circumambulation at the Station.
23:19
It indicates the sa'i (walking) between al-Safa and al-Marwah.
23:22
It indicates the slaughtering of the sacrifice on the tenth of Dhu al-Hijjah.
23:27
It indicates that exiting ihram occurs after the ifadah circumambulation.
23:31
It indicates the permissibility of following a scholar or leader in the actions of Hajj.
23:38
Chapter: Regarding one who marks the sacrificial animal and puts a garland on it at Dhu al-Hulayfah, then enters ihram.
23:44
From al-Miswar ibn Makhramah and Marwan ibn al-Hakam.
23:47
Each of them adding to the account of the other.
23:50
He said:
23:52
The Prophet, peace be upon him, went out in the year of al-Hudaybiyah.
23:56
With over a thousand of his Companions.
24:00
When he reached Dhu al-Hulayfah, he put a garland on the sacrificial animal and marked it.
24:04
And he entered into ihram from there for 'Umrah.
24:07
He sent a scout for himself from the tribe of Khuza'ah.
24:10
The Prophet, peace be upon him, traveled.
24:13
Until he was at Ghadir al-Ashtat, his scout came to him.
24:17
He said:
24:19
"Quraysh have gathered a force against you."
24:22
"And they have gathered the Ahabish (allied tribes) against you."
24:25
"They will fight you, block you from the House, and prevent you."
24:30
He said:
24:31
"Advise me, O people."
24:34
"Do you think I should turn toward the families and children of those who wish to block us from the House?"
24:41
"If they come to us, Allah, the Almighty and Majestic,"
24:44
"Will have cut off a source of information from the polytheists."
24:47
"Otherwise, we will leave them devastated."
24:50
Abu Bakr said:
24:52
"O Messenger of Allah,"
24:54
"You set out intending this House."
24:56
"You do not intend to kill anyone or fight anyone."
25:00
"So proceed toward it."
25:02
"Whoever blocks us from it, we will fight him."
25:05
He said:
25:06
"Proceed in the name of Allah."
25:09
Commentary on the hadith:
25:13
Chapter: Regarding one who marks the sacrificial animal and puts a garland on it at Dhu al-Hulayfah, then enters ihram.
25:17
Marking the sacrificial animal (ish'ar):
25:19
Meaning, drawing blood from the right side of the animal's hump.
25:23
And putting a garland on the sacrificial animal (taqlid):
25:25
Attaching a sandal or piece of leather to serve as a sign for the animal.
25:30
The year of al-Hudaybiyah:
25:32
Meaning, the sixth year of the Hijrah.
25:35
"Sent" (ba'atha), meaning dispatched.
25:37
"Scout" (ayn), meaning a spy.
25:40
His name was Busr ibn Sufyan, may Allah be pleased with him.
25:45
At Ghadir al-Ashtat:
25:47
Meaning, opposite al-Hudaybiyah.
25:49
The Ahabish:
25:51
They are a group of people not from a single tribe.
25:55
"Block you" (saduka):
25:57
Meaning, prevent you by force.
25:59
"Advise me" (ashiru):
26:01
Meaning, what is your opinion and counsel?
26:04
"Do you think" (atarauna):
26:05
Meaning, what is your view?
26:06
"Turn toward" (amilu):
26:08
Meaning, we attack them and kill them.
26:11
"And children" (dharari):
26:12
Meaning, offspring.
26:14
"If they come to us, Allah, the Almighty and Majestic,"
26:17
"Will have cut off a source of information from the polytheists."
26:20
Meaning, Allah will suffice us against those who were watching us and spying on our news.
26:26
"Devastated" (mahrubin):
26:27
Meaning, plundered and looted.
26:31
Meaning, intending the ritual.
26:33
"Proceed toward it."
26:35
Meaning, toward the House.
26:36
"Block us" (saddana):
26:38
Meaning, prevented us.
26:44
From the benefits of the hadith:
26:46
The legitimacy of putting a garland on the animal and marking it.
26:50
Among the wisdoms of marking the animal:
26:52
That the camel which has been marked,
26:55
If it mixes with others, it is distinguished.
26:58
If it gets lost, it is recognized.
27:00
And if a thief sees it,
27:02
He might be deterred and leave it alone.
27:05
It indicates that among the purposes of Hajj:
27:07
Is the glorification of the sacred rites.
27:09
And urging others to glorify them.
27:12
It indicates the legitimacy of employing scouts.
27:14
And gathering intelligence on the enemy.
27:17
It indicates the legitimacy of consultation (shura) and its virtue.
27:21
It indicates the virtue of Abu Bakr al-Siddiq, may Allah be pleased with him.
27:25
And the excellence of his judgment.
27:29
From 'A'ishah, may Allah be pleased with her, who said:
27:32
"I used to braid the garlands for the sacrificial animal of the Prophet, peace be upon him."
27:37
In one narration:
27:39
"I used to braid them from wool I had."
27:43
"Then he would mark it and put the garland on it."
27:46
"Or I would put the garland on it."
27:48
In one narration:
27:49
"He would put a garland on the sheep."
27:51
"Then he would send it to the House."
27:54
In one narration:
27:56
"Then he would send it with my father."
27:59
"And he would remain in Madinah."
28:01
"And nothing that was forbidden to the one in ihram was forbidden to him."
28:05
In one narration:
28:07
"Until the sacrificial animal was slaughtered."
28:10
Commentary on the hadith:
28:13
"I used to braid the garlands":
28:15
Meaning, I made the rope with which the camels are garlanded.
28:19
"And nothing that was forbidden to the one in ihram was forbidden to him":
28:23
Meaning, he did not abstain from anything that a person in ihram abstains from.
28:27
"From wool" ('ahn):
28:28
Meaning, from sheep's wool.
28:31
From the benefits of the hadith:
28:35
It is derived from the hadith:
28:37
The legitimacy of putting a garland on the sacrificial animal and marking it.
28:41
It indicates that the owner of the sacrifice may perform the marking and garlanding himself.
28:45
And the recommendation of sending the sacrificial animal to the Sacred Precinct.
28:48
It indicates that whoever sends his sacrificial animal does not enter the state of ihram.
28:52
And nothing becomes forbidden to him that is forbidden to the one in ihram.
28:57
It indicates the permissibility of garlands made from animal hair and wool.
29:01
It indicates the legitimacy of deputyship in some Hajj actions.
29:05
Such as appointing a deputy or agent for the sacrifice.
29:09
It indicates the virtue of a righteous wife.
29:12
And supporting her husband in acts of righteousness.
29:18
Chapter: Putting a garland on sheep.
29:21
From 'A'ishah, may Allah be pleased with her, who said:
29:24
"The Prophet, peace be upon him, once offered sheep as a sacrifice."
29:30
From the benefits of the hadith:
29:34
It is derived from the hadith:
29:36
The fundamental principle in the actions of the Prophet, peace be upon him, is to follow his example.
29:41
Unless a specific exception is proven.
29:44
It indicates the legitimacy of offering whatever is available of livestock as a sacrifice.