Part of Sahih Al-Bukhari
· Lesson 66 of 113
Summary of Sahih Al-Bukhari | Episode (66) | Hajj Book - 6
0:000:00
Transcript
Machine translation — may contain errors
0:00
In the name of Allah, the Most Gracious, the Most Merciful.
0:03
Ifadah Center
0:06
for Humanities Studies and Research
0:09
presents
0:10
The Abridged Sahih al-Bukhari
0:15
Chapter:
0:18
Decorative Cloths for Sacrificial Animals
0:20
On the authority of ‘Ali, may Allah be pleased with him,
0:24
that the Prophet, peace and blessings of Allah be upon him, commanded him to oversee his sacrificial animals.
0:30
In another narration:
0:32
The Prophet, peace and blessings of Allah be upon him, gifted one hundred sacrificial animals,
0:37
and [commanded him] to distribute all of them—
0:39
their meat, their hides, and their decorative cloths—
0:43
and not to give any part of them to the butcher as his wages.
0:48
Commentary on the hadith:
0:51
Decorative cloths for sacrificial animals.
0:53
The "Jalal" (decorative cloth)
0:55
is what is placed on the back of an animal, such as camels, horses, and others.
1:00
Some specify the use of such coverings for camels, consisting of blankets and the like.
1:05
"Their butcher’s wages"
1:06
refers to "Jizarah,"
1:08
which is what the butcher takes from the slaughtered animal as payment for his services.
1:12
From the benefits of the hadith:
1:16
One learns from the hadith
1:18
the legitimacy of appointing an agent for the sacrificial offering (hadi).
1:21
It also indicates the permissibility of distributing the entire sacrificial offering.
1:25
It also indicates the distribution of the decorative cloths and hides of the sacrificial animals among the poor.
1:32
Chapter: Slaughtering Camels While Bound
1:35
On the authority of Ziyad ibn Jubayr, who said:
1:38
I saw Ibn ‘Umar, may Allah be pleased with them both, come upon a man who had made his camel kneel to slaughter it.
1:45
He said:
1:46
"Make it stand, bound."
1:49
[This is] the Sunnah of Muhammad, peace and blessings of Allah be upon him.
1:54
Commentary on the hadith:
1:57
"Made his camel kneel" means he made it lie down.
2:01
"Make it stand" means urge it to rise.
2:05
"Standing" means upright.
2:08
"Bound" means tied,
2:10
specifically with the left foreleg hobbled.
2:13
From the benefits of the hadith:
2:16
One learns from the hadith
2:20
the recommendation of slaughtering camels in the aforementioned manner.
2:24
It also includes teaching the ignorant,
2:26
and not remaining silent when the Sunnah is violated.
2:30
It also shows that when a Companion says, "It is from the Sunnah that such-and-such be done,"
2:33
it carries the status of a ruling attributed to the Prophet (marfu‘).
2:35
Chapter: What May Be Eaten from the Sacrificial Animals and What Is Given in Charity
2:41
On the authority of Jabir ibn ‘Abdullah, may Allah be pleased with them both, who said:
2:45
We used not to eat the meat of our sacrificial animals for more than three days in Mina.
2:51
Then the Prophet, peace and blessings of Allah be upon him, granted us a concession, saying:
2:56
"Eat and take provisions with you."
2:58
So we ate and took provisions.
3:01
In another narration:
3:03
We used to take the meat of the sacrificial animals as provisions during the time of the Prophet, peace and blessings of Allah be upon him, back to Medina.
3:10
Commentary on the hadith:
3:13
"More than three days in Mina"
3:16
refers to the three days spent in Mina,
3:19
which are the "appointed days."
3:22
"Granted a concession" means he permitted it.
3:25
"Take provisions" means to store them.
3:28
From the benefits of the hadith:
3:31
One learns from the hadith that concessions are established by textual evidence.
3:37
It also shows that the statement of a Companion, "We used to..."
3:40
carries the status of a ruling attributed to the Prophet (marfu‘),
3:42
because it is linked to the time of the Prophet, peace and blessings of Allah be upon him.
3:46
Chapter: Shaving and Trimming [the Hair] Upon Exiting Ihram
3:52
On the authority of Ibn ‘Umar,
3:54
that the Prophet, peace and blessings of Allah be upon him, shaved his head during the Farewell Pilgrimage,
3:59
as did a group of his Companions,
4:01
while some of them trimmed theirs.
4:03
Commentary on the hadith:
4:07
"And a group of his Companions"
4:09
means they were following the action of the Prophet, peace and blessings of Allah be upon him.
4:14
From the benefits of the hadith:
4:18
One learns from the hadith the superiority of shaving over trimming.
4:24
It also shows that there is no cause for disapproval in matters of diversity (ikhtilaf al-tanawwu‘).
4:28
On the authority of ‘Abdullah ibn ‘Umar, may Allah be pleased with them both,
4:33
that the Messenger of Allah, peace and blessings of Allah be upon him, said:
4:37
"O Allah, have mercy on those who shave their heads."
4:40
They said:
4:42
"And those who trim, O Messenger of Allah?"
4:45
He said:
4:46
"O Allah, have mercy on those who shave their heads."
4:49
They said:
4:50
"And those who trim, O Messenger of Allah?"
4:53
He said:
4:54
"And those who trim."
4:56
On the authority of Abu Hurayrah, may Allah be pleased with him, who said:
5:00
The Messenger of Allah, peace and blessings of Allah be upon him, said:
5:03
"O Allah, forgive those who shave their heads."
5:06
They said, "And those who trim?" He said, "O Allah, forgive those who shave their heads." They said, "And those who trim?" He said it three times, then said, "And those who trim."
5:24
Commentary on the hadith:
5:28
"O Allah, have mercy on those who shave their heads."
5:31
The Messenger of Allah, peace and blessings of Allah be upon him, prioritized those who shaved,
5:35
because he, peace and blessings of Allah be upon him, shaved his own head.
5:39
Thus, some people shaved and some trimmed.
5:42
He prioritized those who followed his specific action,
5:44
and prayed for those who trimmed on the third [request],
5:47
and in one narration, on the fourth.
5:50
This is because those who trimmed were limited by their choice to only trim.
5:54
It also aligns with linguistic usage,
5:57
for the one who shaves is the one who has reached the pinnacle of the act,
6:00
while the one who trims is below him.
6:02
Thus, it was appropriate to prefer shaving over trimming.
6:06
"O Allah, forgive those who shave their heads."
6:09
This supplication for forgiveness and mercy
6:11
is merely to clarify the [greater] merit.
6:14
From the benefits of the hadith:
6:18
One learns from the hadith the superiority of shaving,
6:23
because it is more complete in worship,
6:25
and more indicative of the sincerity of intention in humbling oneself before Allah.
6:29
This is because the one who trims retains some of his adornment,
6:32
which Allah the Almighty intended
6:34
for the pilgrim to abstain from.
6:37
It also shows that the merit and ranking of deeds
6:40
are not established except by textual evidence.
6:43
It also shows the eagerness of the Companions, may Allah be pleased with them,
6:46
to attain merit and reward.
6:48
On the authority of Ibn ‘Abbas,
6:52
from Mu‘awiyah, may Allah be pleased with them,
6:55
who said:
6:57
"I trimmed [the hair of] the Messenger of Allah, peace and blessings of Allah be upon him,
7:00
with a mishqas (a sharp-pointed tool)."
7:02
Commentary on the hadith:
7:06
"I trimmed [the hair of] the Messenger of Allah, peace and blessings of Allah be upon him."
7:10
This trimming took place during the ‘Umrah of al-Ji‘ranah.
7:14
"With a mishqas" refers to a long blade,
7:17
not a broad one.
7:19
It is also said
7:20
that it is an arrow with a broad head.
7:23
From the benefits of the hadith:
7:28
One learns from the hadith
7:30
the permissibility of trimming,
7:32
even if shaving is superior.
7:34
It also shows the legitimacy of seeking assistance in shaving, sacrificial offerings, and similar matters.
7:39
Chapter: The Nap on the Day of Sacrifice
7:43
On the authority of Nafi‘,
7:46
from Ibn ‘Umar, may Allah be pleased with them both,
7:49
that he performed the circumambulation (tawaf) once,
7:51
then took a nap,
7:53
then came to Mina,
7:55
meaning on the Day of Sacrifice.
7:57
Commentary on the hadith:
8:01
"Took a nap" (yaqil)
8:02
refers to the "Qaylulah,"
8:04
which is sleeping in the middle of the day.
8:06
"Day of Sacrifice"
8:08
means the tenth day of Dhu al-Hijjah.
8:11
From the benefits of the hadith:
8:14
One learns from the hadith
8:17
the legitimacy of the Qaylulah (midday nap),
8:19
and using it to assist in worship.
8:22
It also shows that the action of a Companion in matters where personal opinion has no place
8:26
carries the status of a ruling attributed to the Prophet (marfu‘).
8:28
Chapter: The Sermon During the Days of Mina
8:33
On the authority of Ibn ‘Abbas, may Allah be pleased with them both,
8:37
that the Messenger of Allah, peace and blessings of Allah be upon him,
8:40
delivered a sermon to the people on the Day of Sacrifice.
8:43
He said:
8:44
"O people,
8:46
what day is this?"
8:49
They said:
8:50
"A sacred day."
8:52
He said:
8:53
"And what land is this?"
8:55
They said:
8:56
"A sacred land."
8:58
He said:
8:59
"And what month is this?"
9:02
They said:
9:03
"A sacred month."
9:05
He said:
9:06
"Indeed, your blood, your wealth, and your honor are sacred to you,
9:11
as sacred as this day of yours,
9:14
in this land of yours,
9:16
in this month of yours."
9:18
He repeated this several times.
9:20
Then he raised his head and said:
9:23
"O Allah, have I conveyed?
9:27
O Allah, have I conveyed?"
9:29
Ibn ‘Abbas, may Allah be pleased with them both, said:
9:32
"By Him in Whose hand is my soul,
9:35
it was his testament to his Ummah.
9:38
So let those who are present convey it to those who are absent.
9:41
Do not return after me as disbelievers,
9:44
striking the necks of one another."
9:47
Commentary on the hadith:
9:51
"A sacred land"
9:53
means that fighting and other acts declared forbidden by text are prohibited therein.
9:59
"And your honor"
10:01
"Al-‘ird" (honor)
10:02
is the aspect of a person that is subject to praise or blame.
10:05
"It was his testament to his Ummah"
10:08
means the words he spoke were his testament to his Ummah.
10:14
"Those who are present"
10:15
means those who were in that gathering.
10:18
"Do not return after me as disbelievers"
10:21
means do not act like the disbelievers,
10:23
Or that some of you do not declare others disbelievers.
10:26
And other interpretations have been mentioned.
10:28
That some of you strike the necks of others.
10:31
Meaning: that you fight one another.
10:33
Because the habit of one who declares another a disbeliever,
10:35
Is to deem their blood, honor, and wealth lawful.
10:38
From the benefits of the hadith:
10:42
It is derived from the hadith:
10:44
The legitimacy of delivering a sermon and exhortation on the Day of Sacrifice.
10:48
It also indicates that the obligation to convey knowledge is a communal duty (fard kifayah).
10:52
Yet, it may become an individual obligation for some people.
10:55
It emphasizes the prohibition and underscores its gravity in the most eloquent manner possible,
11:00
Through repetition and similar rhetorical devices.
11:02
It demonstrates the legitimacy of using parables.
11:05
And of drawing analogies between similar matters.
11:07
So that it may be clearer to the listener.
11:10
It establishes the sanctity of inviolable blood, honor, and wealth.
11:15
It shows that the sanctity of places and times is a matter established by divine decree (tawqifi).
11:22
Ibn 'Abbas, may Allah be pleased with them both, said:
11:25
I heard the Prophet, peace and blessings of Allah be upon him, delivering a sermon at 'Arafat.
11:30
"Whoever does not find a pair of sandals, let him wear leather socks."
11:35
"And whoever does not find an izar (waist wrapper), let him wear trousers."
11:39
For the one in the state of ihram.
11:41
Commentary on the hadith:
11:45
Sandals (na'layn).
11:46
A sandal (na'l).
11:47
Footwear.
11:49
From the benefits of the hadith:
11:53
It is derived from the hadith:
11:55
The legitimacy of delivering a sermon on the Day of 'Arafah.
11:58
It shows the transition to a substitute when the original is unavailable.
12:04
From 'Abdullah Ibn 'Umar, may Allah be pleased with them both, who said:
12:07
The Messenger of Allah, peace and blessings of Allah be upon him, said during the Farewell Pilgrimage:
12:12
In one narration: at Mina.
12:16
"Is there any month you know to be of greater sanctity?"
12:20
They said: "Yes, this month of ours."
12:24
In one narration:
12:25
"Do you know what month this is?"
12:28
They said:
12:29
"Allah and His Messenger know best."
12:32
He said:
12:33
"A sacred month."
12:35
"Is there any land you know to be of greater sanctity?"
12:39
They said:
12:40
"Yes, this land of ours."
12:43
In one narration:
12:44
"Do you know what land this is?"
12:47
They said:
12:48
"Allah and His Messenger know best."
12:51
He said:
12:52
"A sacred land."
12:54
He said:
12:55
"Is there any day you know to be of greater sanctity?"
12:59
They said:
13:00
"Yes, this day of ours."
13:03
In one narration:
13:06
"Do you know what day this is?"
13:09
They said:
13:10
"Allah and His Messenger know best."
13:13
He said:
13:14
"For this is a sacred day."
13:17
He said:
13:18
"For Allah, Blessed and Exalted is He,"
13:21
"Has made your blood, your wealth, and your honor sacred to one another,"
13:26
"Except by its legal right."
13:28
"Like the sanctity of this day of yours,"
13:30
"In this land of yours,"
13:32
"In this month of yours."
13:35
"Have I conveyed the message?"
13:37
(He said this) three times.
13:38
Each time they answered him:
13:40
"Yes, indeed."
13:42
He said:
13:43
"Woe to you" (or "Alas for you").
13:46
"Do not return after me as disbelievers,"
13:49
"Striking the necks of one another."
13:52
He added in a narration as a commentary:
13:55
The Prophet, peace be upon him, stood on the Day of Sacrifice between the Jamarat,
14:00
During the pilgrimage in which he performed this.
14:03
And he said:
14:05
"This is the day of the Greater Pilgrimage."
14:08
The Prophet, peace be upon him, began to say:
14:13
"O Allah, bear witness."
14:15
And he bade farewell to the people.
14:17
So they said:
14:19
"This is the Farewell Pilgrimage."
14:22
Commentary on the hadith:
14:26
"Greater sanctity."
14:28
Meaning: most intense in sacredness.
14:30
"This month of ours."
14:32
Meaning: Dhu al-Hijjah.
14:34
"This land of ours."
14:36
Meaning: Makkah.
14:37
"This day of ours."
14:39
Meaning: The Day of Sacrifice.
14:41
"Your blood, your wealth, and your honor are sacred to you."
14:45
"Except by its legal right."
14:47
Meaning: That which is established by the text of the law.
14:49
"Woe to you" (or "Alas for you").
14:52
"Woe" (wayl) is a word said to someone who has fallen into something they deserve.
14:57
And "Alas" (wayh) is for someone who has fallen into something they do not deserve.
15:03
"Do not return."
15:05
Meaning: Do not revert.
15:07
"As disbelievers after me."
15:09
Meaning: Do not perform the deeds of the disbelievers.
15:12
Or: "That some of you do not declare others disbelievers."
15:15
And other interpretations have been mentioned.
15:17
"Striking the necks of one another."
15:19
Meaning: That you fight one another.
15:21
Because it is the habit of one who declares another a disbeliever,
15:23
To deem their blood, honor, and wealth lawful.
15:26
"Do you know?"
15:28
Meaning: Do you understand?
15:30
"By this."
15:31
Meaning: By the speech mentioned in the preceding sermon.
15:35
"He began to..." (fatiaqa).
15:36
Meaning: He started to.
15:38
From the benefits of the hadith:
15:41
It is derived from the hadith:
15:44
The legitimacy of delivering a sermon on the Day of Sacrifice.
15:47
It emphasizes the prohibition and underscores its gravity in the most eloquent manner possible,
15:51
Through repetition and similar rhetorical devices.
15:53
It demonstrates the legitimacy of using parables.
15:56
And of drawing analogies between similar matters.
15:58
So that it may be clearer to the listener.
16:01
It establishes the sanctity of inviolable blood, honor, and wealth.
16:06
It shows that the sanctity of places and times is only established by textual evidence.
16:11
It shows that inviolable life may only be taken by its established legal right.
16:16
This hadith is among the signs of Prophethood.
16:19
For the fighting did indeed occur afterward.
16:22
It shows that the Day of Sacrifice is the day of the Greater Pilgrimage.
16:26
Chapter: Throwing Pebbles at the Jamarat.
16:31
From Wabarah who said:
16:34
I asked Ibn 'Umar, may Allah be pleased with them both:
16:37
"When should I throw the pebbles at the Jamarat?"
16:39
He said:
16:40
"When your leader throws, then you throw."
16:43
So I repeated the question to him.
16:46
He said:
16:47
"We used to wait for the right time,"
16:49
"And when the sun passed its zenith, we would throw."
16:52
Commentary on the hadith:
16:55
"When should I throw the pebbles at the Jamarat?"
16:58
Meaning: on days other than the Day of Sacrifice.
17:01
"When your leader throws."
17:03
The intended meaning is:
17:04
The commander in charge of the pilgrimage.
17:07
"The question."
17:08
Meaning: The inquiry and request for a legal ruling.
17:11
"We used to wait for the right time" (natahayyan).
17:12
Meaning: We would watch the time and seek it out.
17:16
From the benefits of the hadith:
17:20
It is derived from the hadith:
17:22
The time for throwing pebbles during the Days of Tashriq is after the sun passes its zenith.
17:27
It shows the eagerness of the Tabi'un to know the Sunnah.
17:31
It shows that the statement of a Companion, "We used to..."
17:34
Has the status of a report attributed to the Prophet (marfu').
17:36
It shows the legitimacy of repeating a question to a scholar or a mufti.
17:41
It shows that the rites of Hajj follow the leadership of the supreme authority.
17:45
Chapter: Throwing Pebbles at the Jamarat from the Bottom of the Valley.
17:50
From 'Abd al-Rahman Ibn Yazid,
17:54
That he was with Ibn Mas'ud, may Allah be pleased with him,
17:57
When he threw pebbles at the Jamrat al-'Aqabah.
18:00
He went down into the bottom of the valley,
18:02
Until, when he was parallel with the tree,
18:04
He approached it from the side.
18:06
In one narration:
18:08
He placed the House (the Ka'bah) to his left,
18:10
And Mina to his right,
18:12
Then he threw seven pebbles,
18:14
Saying "Allahu Akbar" with each pebble.
18:17
Then he said:
18:19
"From here, by the One besides Whom there is no god,"
18:22
"Stood the one upon whom Surah al-Baqarah was revealed,"
18:26
Peace and blessings of Allah be upon him.
18:28
Commentary on the hadith:
18:32
Jamrat al-'Aqabah.
18:34
It is the major Jamrah.
18:36
"He went down into the bottom of the valley."
18:38
Meaning: He stood in the bottom of the valley.
18:41
"Parallel with the tree."
18:43
Meaning: He stood opposite it.
18:45
"He approached it from the side."
18:46
Meaning: He came to it from its side.
18:48
"From here."
18:50
Meaning: From this position.
18:52
Surah al-Baqarah.
18:54
He mentioned Surah al-Baqarah,
18:56
Because most of the rites of Hajj are mentioned therein.
19:00
From the benefits of the hadith:
19:03
It is derived from the hadith:
19:06
That the one upon whom the matters of the rites were revealed,
19:09
And from whom the Sacred Law was taken,
19:11
Is more worthy and deserving of being followed,
19:13
Than one who throws pebbles at the Jamrah from above it.
19:16
It shows the permissibility of swearing an oath without being asked to do so.
19:19
It shows the eagerness of the Companions, may Allah be pleased with them,
19:22
To follow the guidance of the Prophet, peace and blessings of Allah be upon him.
19:26
This demonstrates that teaching by example is more effective for the soul.
19:30
Chapter: Regarding the Rammal (brisk walking) at the two Jamarat.
19:35
He stands and faces the Qibla.
19:38
On the authority of Ibn ‘Umar (may Allah be pleased with them both),
19:42
that he used to stone the lower Jamara
19:45
with seven pebbles,
19:47
saying the takbir after each pebble.
19:50
Then he would move forward until he reached level ground,
19:53
where he would stand facing the Qibla.
19:56
He would remain standing for a long time,
19:58
supplicating and raising his hands.
20:00
Then he would stone the middle Jamara.
20:02
Then he would bear to the left and reach level ground,
20:05
and stand facing the Qibla.
20:08
He would remain standing for a long time,
20:10
supplicating and raising his hands.
20:13
He would remain standing for a long time.
20:15
Then he would stone the Jamarat al-‘Aqaba from the bottom of the valley,
20:19
and he would not stop there.
20:21
Then he would depart and say,
20:24
"This is how I saw the Prophet (peace be upon him) do it."
20:29
Commentary on the hadith:
20:34
The lower Jamara:
20:36
Meaning the one
20:37
closest to the direction of Masjid al-Khayf,
20:40
and the closest of them to Mina.
20:42
It is stoned from the second day of the sacrifice.
20:45
"After each":
20:47
Meaning following and subsequent to it.
20:49
"Until he reaches level ground":
20:51
Meaning he seeks the flat part of the land.
20:53
The middle one:
20:55
Meaning the middle Jamara.
20:57
"Then he bears":
20:59
Meaning he turns away.
21:00
"To the left":
21:02
Meaning the left side.
21:05
From the benefits of the hadith:
21:08
One learns from the hadith
21:10
the keenness of the Companions (may Allah be pleased with them)
21:13
to follow the Prophet (peace be upon him).
21:16
It shows that the rites of Hajj
21:18
are strictly defined (tawqifi).
21:20
It shows the recommendation of prolonging supplication
21:22
at the two Jamarat.
21:24
It shows the intention to perform the easier action
21:26
in worship.
21:28
It shows that the dhikr and supplications
21:30
in Hajj are both specific and general.
21:33
It shows the recommendation of facing the Qibla
21:36
during supplication.
21:40
Chapter: The Farewell Tawaf.
21:43
On the authority of Anas ibn Malik (may Allah be pleased with him),
21:46
that the Prophet (peace be upon him)
21:49
prayed Dhuhr, ‘Asr,
21:51
Maghrib, and ‘Isha,
21:53
then slept a short sleep at al-Muhassab,
21:56
then rode to the House (the Ka'bah),
21:58
and performed Tawaf around it.
22:00
Commentary on the hadith:
22:04
"Slept":
22:05
Meaning he rested.
22:06
"At al-Muhassab":
22:08
Al-Muhassab is a spacious place
22:10
between Mina and Makkah.
22:12
It lies between the two mountains leading to the graveyards.
22:15
It was named so
22:16
because of the accumulation of pebbles there,
22:18
brought by the floodwaters.
22:20
From the benefits of the hadith:
22:23
One learns from the hadith
22:26
that the rites of Hajj are strictly defined.
22:29
It shows seeking assistance through a short rest at night
22:32
for the rites of Hajj.
22:34
Chapter: If a woman menstruates
22:38
after she has performed the Ifadah Tawaf.
22:40
On the authority of ‘Ikrimah,
22:43
that the people of Madinah
22:44
asked Ibn ‘Abbas (may Allah be pleased with them both)
22:47
about a woman who had performed Tawaf
22:49
and then menstruated.
22:51
He said to them,
22:52
"She may depart."
22:54
They said,
22:55
"We will not take your opinion
22:57
and abandon the opinion of Zayd."
22:59
He said,
23:00
"When you arrive in Madinah,
23:02
then ask."
23:03
So they arrived in Madinah
23:05
and asked.
23:06
Among those they asked
23:08
was Umm Sulaym,
23:10
and she mentioned the hadith of Safiyyah.
23:14
Commentary on the hadith:
23:17
"Abandon": meaning leave.
23:19
"Zayd": meaning Ibn Thabit (may Allah be pleased with him).
23:23
The hadith of Safiyyah
23:25
was mentioned previously under number 226.
23:30
From the benefits of the hadith:
23:33
One learns from the hadith
23:35
the permissibility of consulting scholars on issues.
23:39
It shows the legitimacy of presenting a question
23:41
to more than one scholar.
23:43
It shows that women are more knowledgeable about their own affairs if they are learned.
23:48
It shows the guidance to be certain in issuing fatwas and rulings.
23:52
The hadith indicates that the Farewell Tawaf is waived for a menstruating woman.
23:57
Chapter: Al-Muhassab.
24:01
On the authority of ‘Aishah (may Allah be pleased with her), she said:
24:06
"It was merely a place where the Prophet (peace be upon him) would stop
24:11
so that it would be easier for his departure."
24:14
Meaning at al-Abtah.
24:16
Commentary on the hadith:
24:20
"Easier": meaning more convenient for his journey to Madinah.
24:25
"At al-Abtah":
24:26
Al-Abtah, al-Batha’, and Khayf Bani Kinanah
24:30
are names for the same thing.
24:32
From the benefits of the hadith:
24:35
One learns from the hadith
24:38
the intention to choose the easier path in worship.
24:41
It shows that stopping at al-Muhassab is not one of the rites of Hajj.
24:45
On the authority of Ibn ‘Abbas (may Allah be pleased with them both), he said:
24:51
"The stopping at al-Muhassab is nothing;
24:54
it is merely a place where the Messenger of Allah (peace be upon him) stopped."
24:59
Commentary on the hadith:
25:02
"Al-Tahsib":
25:05
Meaning when he departs from Mina to Makkah for the farewell,
25:09
he stays at al-Muhassab until he rests there for a while,
25:13
then enters Makkah.
25:15
From the benefits of the hadith:
25:18
One learns from the hadith
25:20
that al-Tahsib is not one of the rites of Hajj.
25:25
It shows seeking assistance through the rest at al-Muhassab for the rites of Hajj.
25:30
It shows that the Companions (may Allah be pleased with them) were the most knowledgeable of people regarding the Sunnah of the Prophet (peace be upon him).
25:40
Chapter: Stopping at Dhu Tuwa before entering Makkah,
25:44
and stopping at al-Batha’ which is at Dhu al-Hulayfah when returning from Makkah.
25:49
On the authority of Nafi‘,
25:51
that Ibn ‘Umar (may Allah be pleased with them both) used to spend the night at Dhu Tuwa between the two mountain passes,
25:57
then enter through the pass that is at the upper part of Makkah.
26:01
When he arrived in Makkah for Hajj or ‘Umrah,
26:05
he would not make his camel kneel except at the door of the mosque.
26:09
Then he would enter and come to the Black Corner and start with it.
26:13
Then he would perform seven circuits: three at a brisk pace and four walking.
26:19
Then he would turn away and pray two rak‘ahs.
26:23
Then he would set out before returning to his lodging,
26:27
and perform Sa‘i between Safa and Marwah.
26:30
When he departed from Hajj or ‘Umrah,
26:33
he would make his camel kneel at the Batha’ which is at Dhu al-Hulayfah,
26:37
where the Prophet (peace be upon him) used to make his camel kneel.
26:42
Commentary on the hadith:
26:46
"Spend the night": to sleep for the night.
26:50
"At Dhu Tuwa": it is a place at the lower part of Makkah,
26:54
in the direction of the usual ‘Umrah route.
26:57
It is said it is between Makkah and al-Tan‘im.
27:01
"Between the two passes":
27:03
The pass is the mountain road.
27:06
"Did not make his camel kneel":
27:09
Meaning he made it sit down.
27:12
Then he would enter the Sacred Mosque.
27:15
"The Black Corner":
27:17
Meaning the corner that contains the Black Stone.
27:20
"Brisk pace": meaning he would perform Rammal in the first three circuits.
27:25
"Departed": meaning returned, heading towards Madinah.
27:31
From the benefits of the hadith:
27:35
One learns from the hadith that teaching by example is more effective.
27:40
It shows the keenness of Ibn ‘Umar (may Allah be pleased with them both) to follow the traces of the Prophet (peace be upon him).
27:47
It shows that the beginning of the Tawaf circuit
27:50
is from the corner that contains the Black Stone,
27:53
and it ends there.
27:55
It shows the legitimacy of Rammal in the first three circuits,
27:59
and praying two rak‘ahs at the Maqam (Station of Ibrahim).
28:02
It shows the intention to choose the easier path in worship.
28:05
It shows the permissibility of following the actions of the Prophet (peace be upon him)
28:11
by coincidence.
28:12
On the authority of Nafi‘,
28:16
that Ibn ‘Umar (may Allah be pleased with them both) used to pray there,
28:20
meaning at al-Muhassab,
28:22
Dhuhr, ‘Asr,
28:24
Maghrib, and ‘Isha,
28:26
and he would rest for a while,
28:28
and he would attribute that to the Prophet (peace be upon him).
28:32
Commentary on the hadith:
28:35
Al-Muhassab:
28:38
Al-Muhassab is a spacious place between Mina and Makkah.
28:42
It lies between the two mountains leading to the graveyards.
28:45
It was named so because of the accumulation of pebbles there, brought by the floodwaters.
28:50
"Rest for a while":
28:52
To sleep a short sleep.
28:54
From the benefits of the hadith:
28:57
One learns from the hadith
29:00
that al-Tahsib is not one of the rites of Hajj.
29:03
It shows seeking assistance through the rest at al-Muhassab for the rites of Hajj.
29:08
It shows that the Companions (may Allah be pleased with them) were the most knowledgeable of people regarding the Sunnah of the Prophet (peace be upon him).
29:15
It shows that teaching by example is more effective.
29:19
It shows the keenness of Ibn ‘Umar (may Allah be pleased with them both) for the guidance of the Prophet (peace be upon him).
29:26
Chapter: Trade during the Hajj season and selling in the markets of the Jahiliyyah.
29:34
On the authority of Ibn ‘Abbas (may Allah be pleased with them both), he said:
29:39
"‘Ukaz, Mijannah, and Dhu al-Majaz were markets during the Jahiliyyah.
29:45
When Islam came, they felt it was sinful to engage in trade during it.
29:50
Then Allah revealed:
29:52
“It is no sin for you that ye seek the bounty of your Lord (by trading). But, when ye press on in the multitude from 'Arafat, remember Allah by the sacred monument. Remember Him as He hath guided you, although before ye were of those astray.” (2:198)
29:58
during the Hajj seasons.
30:00
Commentary on the hadith:
30:03
'Ukaz is a location in the upper part of Najd, near 'Arafat.
30:09
It was established as a marketplace fifteen years after the Year of the Elephant.
30:14
Majannah is a location a few miles from Makkah, in the direction of Marr al-Zahran.
30:22
Dhu al-Majaz is to the right of the standing place at 'Arafat.
30:26
It was a frequented marketplace.
30:28
"They felt it was sinful" means they feared falling into sin.
30:32
By occupying themselves with things other than worship.
30:35
Among the benefits of the hadith:
30:38
It is derived from the hadith:
30:41
The permissibility of pursuing worldly benefits during Hajj.
30:45
It also indicates that there is no harm for one intending the rites of Hajj to buy and sell before or after entering the state of ihram.
30:52
It also indicates that the passing thoughts of the soul regarding sin do not count against one.