Part of Sahih Al-Bukhari
· Lesson 61 of 113
Summary of Sahih Al-Bukhari | Episode (61) | Hajj book - 1
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Transcript
Machine translation — may contain errors
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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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The Book of Hajj
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Chapter: The Obligation of Hajj and Its Excellence
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Narrated by Abdullah Ibn Abbas (may Allah be pleased with them both), who said:
0:30
The Messenger of Allah (peace and blessings of Allah be upon him)
0:33
let al-Fadl Ibn Abbas ride behind him on the Day of Sacrifice
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on the back of his mount.
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Al-Fadl was a handsome man.
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The Prophet (peace be upon him) stopped
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to issue religious rulings to the people.
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A beautiful woman from the tribe of Khath'am approached
0:50
seeking a ruling from the Messenger of Allah (peace be upon him).
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Al-Fadl began to look at her,
0:58
and her beauty pleased him.
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The Prophet (peace be upon him) turned around
1:04
while al-Fadl was looking at her,
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and in one narration,
1:07
she was looking at him.
1:09
He reached back with his hand,
1:11
took hold of al-Fadl’s chin,
1:13
and turned his face away from looking at her.
1:17
She said,
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"O Messenger of Allah,
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the obligation of Hajj decreed by Allah upon His servants
1:23
has reached my father when he is a very old man;
1:26
he cannot steady himself upon a mount.
1:29
Shall I perform Hajj on his behalf?"
1:33
He said, "Yes."
1:35
Commentary on the hadith:
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"Let him ride behind him" means he let him mount behind him.
1:42
"On the back of his mount"
1:44
means on the rear part of the animal.
1:47
"Al-Fadl was a handsome man"
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means he was beautiful, fair-faced, and of clean appearance.
1:54
"Approached"
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means she came.
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"Khath'am"
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is a well-known Yemeni tribe.
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"Beautiful"
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means lovely,
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her face shining with beauty.
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"Seeking a ruling"
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means asking about a matter of Islamic law.
2:11
"Al-Fadl began to"
2:13
means he started and proceeded to look at her.
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"He reached back with his hand"
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means he extended his hand behind him.
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"Took hold of al-Fadl’s chin"
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means he grasped his chin.
2:26
"Turned his face away from looking at her"
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means he directed al-Fadl’s face to the other side.
2:32
"He cannot steady himself upon a mount"
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means he cannot remain stable or upright on the mount.
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"Shall I perform it on his behalf?"
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means will it suffice for him?
2:44
From the benefits of the hadith:
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One learns from the hadith
2:50
the permissibility of riding two people on one mount if it can bear the weight.
2:54
It also shows the legitimacy of a scholar standing in public gatherings
2:58
to issue rulings and guide the people.
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It also shows the permissibility of a woman asking about a matter of fiqh.
3:06
The hadith indicates that a woman may uncover her face during Ihram,
3:11
which is a matter of consensus.
3:13
The hadith shows that al-Fadl’s looking was due to the natural human inclination of the son of Adam,
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and his weakness regarding the desires embedded within him.
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It shows that a scholar may change an evil with his hand if possible when he sees it.
3:29
It also shows the obligation of honoring one's parents
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by fulfilling their interests, such as paying their debts,
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performing Hajj on their behalf,
3:37
and other acts of righteousness.
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Chapter: The Statement of Allah the Exalted:
3:45
“And proclaim unto mankind the pilgrimage. They will come unto thee on foot and on every lean camel; they will come from every deep ravine,” (22:27)
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"That they may witness benefits for themselves."
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Narrated by Jabir Ibn Abdullah (may Allah be pleased with them both):
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That the Messenger of Allah (peace be upon him) began his talbiyah (ihlal)
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from Dhu al-Hulayfah
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when his mount stood up with him.
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Commentary on the hadith:
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"On foot" means walking.
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"Lean" means thin.
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“And proclaim unto mankind the pilgrimage. They will come unto thee on foot and on every lean camel; they will come from every deep ravine,” (22:27)
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means from every distant land.
4:22
"That they may witness benefits for themselves"
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means that they may attain religious and worldly benefits at the House of Allah.
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"Ihlal"
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Ihlal is raising one's voice with the talbiyah.
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"Dhu al-Hulayfah"
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is the miqat (station) for the people of Medina,
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and it is close to Medina,
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but far from Makkah.
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"Stood up" means it rose.
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From the benefits of the hadith:
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One learns from the hadith
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that riding and walking during the journey of Hajj are equal in permissibility.
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The hadith shows that the Messenger of Allah (peace be upon him) began his talbiyah
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when his mount stood up,
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and its standing signifies its full upright position.
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It also shows that the station for the people of Medina is Dhu al-Hulayfah.
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Chapter: Hajj on a Saddle
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Narrated by Thumamah Ibn Abdullah Ibn Anas, who said:
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Anas performed Hajj on a saddle,
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and he was not stingy.
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He narrated that the Messenger of Allah (peace be upon him)
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performed Hajj on a saddle,
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and it was a pack-animal.
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Commentary on the hadith:
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"Saddle"
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is what is placed on the animal, such as a saddle and the like.
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"He was not stingy"
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means his action (peace be upon him) was not out of miserliness.
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"Pack-animal" means a camel
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carrying his luggage and food.
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From the benefits of the hadith:
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One learns from the hadith
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the excellence of Anas (may Allah be pleased with him)
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and his strict adherence to the guidance of the Prophet (peace be upon him).
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It shows that the asceticism and austerity of the Companions (may Allah be pleased with them)
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were not due to stinginess.
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It shows that the state and lifestyle of the Prophet (peace be upon him) is the standard for asceticism.
6:23
The hadith indicates that the rites of Hajj are fixed by revelation (tawqifiyyah).
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Chapter: The Excellence of an Accepted Hajj (Hajj Mabrur)
6:34
Narrated by Aisha, Mother of the Believers (may Allah be pleased with her), who said:
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I said, "O Messenger of Allah,
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in one narration,
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we consider Jihad the best of deeds.
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Should we not go out and perform Jihad with you?"
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He said,
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"Rather, the best and most beautiful Jihad is Hajj."
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An accepted Hajj.
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In one narration,
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"Your Jihad is Hajj."
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In one narration,
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"We perform the Jihad of Hajj."
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Aisha said,
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"I will never abandon Hajj after having heard this from the Messenger of Allah (peace be upon him)."
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Commentary on the hadith:
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"Accepted Hajj" (Hajj Mabrur)
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is the Hajj that is accepted,
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which is not tainted by any sin.
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"I will never abandon" means I will never leave it.
7:30
From the benefits of the hadith:
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One learns from the hadith
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that Jihad is not obligatory for women.
7:38
It shows the eagerness of the Companions (may Allah be pleased with them)
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for virtuous deeds.
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It shows the permissibility of performing Hajj every year.
7:47
The hadith indicates the necessity of avoiding sin during Hajj
7:52
and protecting it from any deficiency.
7:57
Narrated by Abu Hurayrah (may Allah be pleased with him), who said:
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I heard the Prophet (peace be upon him) saying:
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"Whoever performs Hajj for Allah and does not commit sexual obscenity or sin,
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will return as the day his mother bore him."
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"Does not commit sexual obscenity"
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refers to sexual intercourse,
8:21
and it is also said to mean lewd talk about marriage.
8:24
Commentary on the hadith:
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"Sin"
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means disobedience and abandoning the commands of Allah the Exalted.
8:31
"Will return as the day his mother bore him"
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means without any sin.
8:36
From the benefits of the hadith:
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The hadith shows that an accepted Hajj is an expiation for all sins.
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It uses the analogy of a newborn child
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to emphasize the forgiveness of all sins.
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The hadith indicates the necessity of avoiding sins at all times.
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Chapter: The Statement of Allah the Exalted:
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“The pilgrimage is (in) the well-known months, and whoever is minded to perform the pilgrimage therein (let him remember that) there is (to be) no lewdness nor abuse nor angry conversation on the pilgrimage. And whatsoever good ye do Allah knoweth it. So make provision for yourselves (Hereafter); for the best provision is to ward off evil. Therefore keep your duty unto Me, O men of understanding.” (2:197)
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Narrated by Ibn Abbas (may Allah be pleased with them both), who said:
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The people of Yemen used to perform Hajj without taking provisions,
9:15
saying, "We are the ones who rely upon Allah (the mutawakkilun)."
9:19
When they arrived in Makkah, they would ask people for help.
9:23
Then Allah the Exalted revealed:
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“The pilgrimage is (in) the well-known months, and whoever is minded to perform the pilgrimage therein (let him remember that) there is (to be) no lewdness nor abuse nor angry conversation on the pilgrimage. And whatsoever good ye do Allah knoweth it. So make provision for yourselves (Hereafter); for the best provision is to ward off evil. Therefore keep your duty unto Me, O men of understanding.” (2:197)
9:30
Commentary on the hadith:
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"Without taking provisions"
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means they did not carry what would suffice them on their journey.
9:40
“The pilgrimage is (in) the well-known months, and whoever is minded to perform the pilgrimage therein (let him remember that) there is (to be) no lewdness nor abuse nor angry conversation on the pilgrimage. And whatsoever good ye do Allah knoweth it. So make provision for yourselves (Hereafter); for the best provision is to ward off evil. Therefore keep your duty unto Me, O men of understanding.” (2:197)
9:44
means take provisions for the journey of Hajj,
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becoming independent of created beings.
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The provision whose benefit continues for its owner in this world and the Hereafter
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is the provision of taqwa (piety).
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From the benefits of the hadith:
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One learns from the hadith
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that part of taqwa is refraining from asking people for help.
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The hadith shows that true reliance upon Allah (tawakkul) does not coexist with begging.
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It encourages self-restraint and contentment with little,
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and taking necessary means as part of the reality of tawakkul.
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Chapter: The Stations (Miqat) for the People of Makkah for Hajj and Umrah
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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)
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designated Dhu al-Hulayfah for the people of Medina,
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al-Juhfah for the people of the Levant (Sham),
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Qarn al-Manazil for the people of Najd,
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and Yalamlam for the people of Yemen.
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These are for them and for those who pass by them from other than their people,
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for those who intend Hajj and Umrah.
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As for those who live within these boundaries,
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their station is from where they reside.
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Likewise, even the people of Makkah enter into Ihram from Makkah itself.
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The time: meaning, the designated locations for entering the state of ihram.
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Dhu al-Hulayfah.
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It is four hundred and twenty-eight kilometers from Makkah.
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It is near Madinah.
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Al-Juhfah.
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It is about three stages away from Makkah.
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Currently, the miqat for its people is Rabigh.
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One hundred and eighty-six kilometers.
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Qarn al-Manazil.
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It is the closest of the miqats.
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It is seventy-eight kilometers from Makkah.
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Yalamlam.
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It is a mountain among the mountains of Tihamah.
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Wadi Yalamlam.
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One hundred and twenty kilometers.
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"They are for them":
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Meaning, these miqats are for the people of those respective regions.
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"Came upon them":
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Meaning, passed by them.
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"Those inside them":
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Meaning, those who are between the miqat and Makkah.
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"Their miqat is":
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Meaning, the place where they enter ihram.
12:05
From the benefits of the hadith:
12:09
The hadith indicates that the miqats for Hajj are divinely ordained.
12:13
It also shows that the wise Shari'ah considers ease in determining the locations for ihram.
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Without hardship.
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It also indicates that whoever intends Hajj or 'Umrah,
12:23
Must not pass the miqat without entering ihram.
12:27
The hadith contains an indication of the veneration of the rites of Allah, the Almighty.
12:35
Chapter: Dhat 'Irq for the people of Iraq.
12:40
On the authority of Ibn 'Umar, may Allah be pleased with them both, who said:
12:44
When these two cities were conquered,
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They came to 'Umar, may Allah be pleased with him.
12:48
They said:
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"O Commander of the Faithful,
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The Messenger of Allah, peace and blessings of Allah be upon him,
12:54
Designated Qarn as a miqat for the people of Najd,
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But it is out of our way.
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If we intend to go to Qarn,
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It is difficult for us."
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He said:
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"Look for a point parallel to it on your route."
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So he designated Dhat 'Irq for them.
13:13
Commentary on the hadith:
13:16
"The two cities":
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They are Basra and Kufa.
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"Out of our way": meaning, a deviation.
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"Parallel to it":
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Meaning, that which is opposite to it.
13:26
"He designated":
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Meaning, he established a miqat for them.
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Dhat 'Irq:
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It is the miqat for the people of Iraq.
13:34
Currently, it is one hundred kilometers away.
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From the benefits of the hadith:
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It is derived from the hadith:
13:43
An illustration of the ijtihad (legal reasoning) of the Companions, may Allah be pleased with them, regarding legal texts.
13:48
The hadith also shows the importance of following the Sunnah of the Rightly Guided Caliphs, may Allah be pleased with them.
13:56
Chapter: The saying of the Prophet, peace and blessings of Allah be upon him:
13:59
"Al-'Aqiq is a blessed valley."
14:03
On the authority of Ibn 'Abbas, may Allah be pleased with them both,
14:07
That he heard 'Umar, may Allah be pleased with him, say:
14:10
"I heard the Prophet, peace and blessings of Allah be upon him, in the valley of Al-'Aqiq saying:
14:16
'A messenger came to me tonight from my Lord,'
14:19
And he said:
14:20
'Pray in this blessed valley,
14:23
And say:
14:24
An 'Umrah within a Hajj.'"
14:27
Commentary on the hadith:
14:31
"In the valley of Al-'Aqiq":
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It is a valley on the outskirts of Madinah.
14:35
"A messenger came to me tonight":
14:37
He is Jibril, peace be upon him.
14:40
"An 'Umrah within a Hajj":
14:42
Meaning, an 'Umrah combined with a Hajj.
14:45
From the benefits of the hadith:
14:49
It is derived from the hadith:
14:51
An illustration of the virtue of the valley of Al-'Aqiq,
14:53
Due to the virtue of Madinah,
14:55
And the virtue of praying in the blessed valley.
14:58
It also shows the recommendation for pilgrims to stop
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At a place near the city,
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So that those who are late
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Can join them,
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From those who wished to accompany them,
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And so that one may rectify what he forgot of his needs.
15:14
On the authority of Musa Ibn 'Uqbah,
15:16
From Salim Ibn 'Abdullah Ibn 'Umar,
15:18
From his father, may Allah be pleased with him,
15:21
That the Prophet, peace and blessings of Allah be upon him,
15:23
Was shown [in a dream] while he was at his resting place
15:25
At Dhu al-Hulayfah in the bottom of the valley.
15:29
It was said to him:
15:30
"You are in a blessed valley."
15:33
Musa said:
15:35
"Salim made us stop
15:37
At the same place where 'Abdullah
15:39
Used to make his camel kneel,
15:41
Seeking the resting place of the Messenger of Allah, peace and blessings of Allah be upon him,
15:46
Which is lower than the mosque
15:47
That is in the bottom of the valley,
15:50
Between it and the road,
15:52
In the middle of that."
15:55
Commentary on the hadith:
15:58
"Was shown": meaning, in a dream.
16:01
"At his resting place":
16:02
"The resting place" (ta'ris):
16:03
It is the place of stopping
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At the end of the night.
16:06
It is also said to be the place of stopping
16:08
In general.
16:10
"In the bottom of the valley":
16:11
Meaning, its center.
16:13
"In a blessed valley":
16:15
"The valley floor" (batha'):
16:16
It is a wide, open space.
16:18
It is also said:
16:19
A wide watercourse
16:20
Containing fine pebbles.
16:23
"Made kneel":
16:24
Meaning, made the camel sit down.
16:26
"At the stopping place":
16:27
Meaning, the place where camels kneel.
16:29
"Seeking":
16:31
Meaning, intending and aiming for.
16:33
"In the middle of that":
16:35
Meaning, halfway
16:36
Between the bottom of the valley
16:37
And the road.
16:40
From the benefits of the hadith:
16:44
It is derived from the hadith:
16:46
That the dreams of the Prophets are revelation.
16:48
The hadith also shows
16:49
That the blessing and sanctity of places
16:52
Is a matter divinely ordained.
16:54
It also shows the virtue of Ibn 'Umar,
16:56
May Allah be pleased with them both,
16:58
And his keenness to follow the guidance of the Prophet,
17:00
Peace and blessings of Allah be upon him.
17:02
It also shows the permissibility of following
17:04
The places where
17:06
The Messenger of Allah, peace and blessings of Allah be upon him, passed,
17:09
Without excess.
17:13
Chapter: Washing off the perfume (khuluq)
17:15
Three times
17:16
From the clothes.
17:18
On the authority of Ya'la Ibn Umayyah,
17:20
That a man
17:21
Came to the Prophet, peace and blessings of Allah be upon him,
17:24
While he was at Al-Ji'ranah,
17:26
Wearing a cloak,
17:27
And on him was the trace of perfume,
17:30
Or he said:
17:31
"Yellow color."
17:32
He said:
17:34
"How do you command me
17:35
To act regarding my 'Umrah?"
17:37
In one narration:
17:39
"What is your opinion regarding a man
17:40
Who enters ihram for 'Umrah
17:42
While he is smeared with perfume?"
17:45
Then Allah sent down [revelation] upon the Prophet,
17:47
Peace and blessings of Allah be upon him,
17:49
And he was covered with a garment.
17:51
I wished that I had seen the Prophet, peace and blessings of Allah be upon him,
17:55
When the revelation was sent down upon him.
17:58
'Umar said:
17:59
"Come here,
18:01
Would it please you to look at the Prophet, peace and blessings of Allah be upon him,
18:05
While Allah is sending down revelation upon him?"
18:08
I said: "Yes."
18:09
So he lifted the edge of the garment,
18:12
And I looked at him.
18:14
In one narration:
18:15
"The Messenger of Allah, peace and blessings of Allah be upon him,
18:18
Had a reddened face,
18:20
And he was snorting,
18:22
And I think he said:
18:24
'Like the snorting of a young camel.'"
18:26
When it passed from him,
18:28
He said:
18:29
"Where is the one who asked about the 'Umrah?
18:32
Take off your cloak,
18:34
And wash the trace of perfume from you."
18:37
In one narration:
18:39
"Wash the perfume that is on you three times,
18:42
And remove the yellow color,
18:44
And do in your 'Umrah what you do in your Hajj."
18:48
Commentary on the hadith:
18:53
"At Al-Ji'ranah":
18:54
It is a place near Makkah,
18:57
And it is in the Hill (the area outside the Haram).
18:58
It is a miqat for ihram.
19:01
"Trace of perfume":
19:02
Meaning, the trace of scent.
19:04
"Yellow color":
19:05
Meaning, from saffron.
19:07
I make.
19:08
Meaning: I perform.
19:10
He covered.
19:11
Meaning: He covered it with a garment.
19:13
I wished.
19:15
Meaning: I loved and desired.
19:17
Meaning: It pleased you.
19:19
Meaning: Do you love?
19:21
Ghateet (snoring).
19:22
It is the sound of the breath vibrating from a sleeper.
19:25
Al-Bakr.
19:27
It is the young camel.
19:29
Mutadamikh (smeared).
19:30
Meaning: Stained with it.
19:33
Quickly.
19:34
Meaning: He uncovered.
19:36
Take off.
19:37
Meaning: Remove.
19:39
And purification.
19:40
From the word inqa' (purification).
19:41
Which is cleansing.
19:44
From the benefits of the hadith.
19:47
It is derived from the hadith.
19:49
That the Sunnah is revelation from Allah the Almighty.
19:53
And that it is permissible for the mufti to refrain from answering the questioner.
19:56
Until he knows the ruling on the matter.
19:59
And in the hadith is the validity of the ihram of the ignorant person.
20:02
Who is engaged in the prohibitions of ihram.
20:04
Such as clothing and perfume.
20:09
Chapter: Perfume when entering ihram.
20:11
And what one wears when he intends to enter ihram.
20:14
And he combs his hair and applies oil.
20:18
On the authority of Sa'id Ibn Jubayr, he said:
20:21
Ibn 'Umar (may Allah be pleased with them both) used to apply oil.
20:26
And on the authority of 'A'ishah (may Allah be pleased with her), she said:
20:29
I perfumed the Messenger of Allah (peace be upon him).
20:33
With these two hands of mine.
20:35
In one narration:
20:36
With dhareera (a type of perfume) during the Farewell Pilgrimage.
20:40
When he entered ihram.
20:41
And for his exiting ihram when he became lawful.
20:44
In one narration:
20:45
With the best perfume I could find.
20:48
Before he performed tawaf.
20:50
In one narration:
20:51
In Mina before he departed (for tawaf al-ifadah).
20:54
And she spread out her hands.
20:57
Commentary on the hadith.
21:01
He used to apply oil.
21:02
Meaning: He would coat his hair with it.
21:05
When he entered ihram.
21:07
Meaning: Because of his ihram.
21:09
And for his exiting ihram.
21:10
Meaning: And for his exiting the state of ihram.
21:13
Before he performs tawaf.
21:15
Meaning: The tawaf of ifadah.
21:17
And she spread out her hands.
21:19
A reference to the two hands with which she perfumed the Messenger of Allah (peace be upon him).
21:26
With dhareera.
21:27
Meaning: With powdered perfume.
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It is said it is from the shavings of a reed brought from India.
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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 recommendation of perfuming the body when intending to enter ihram.
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And its persistence after entering ihram does no harm.
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And in it is the legitimacy of a wife serving her husband.
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And in the hadith is a clear statement that the first stage of exiting ihram.
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Occurs after stoning the Jamrat al-'Aqaba and shaving the head.
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Before the tawaf.
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Chapter: Whoever enters ihram while matting his hair (talbeed).
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On the authority of Ibn 'Umar (may Allah be pleased with them both), he said:
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In one narration:
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I heard 'Umar (may Allah be pleased with him) saying:
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Whoever braids his hair should shave it.
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And do not resemble the one who mats his hair.
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And Ibn 'Umar used to say:
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I heard the Messenger of Allah (peace be upon him).
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Entering ihram while matting his hair, saying:
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"Labbayk Allahumma Labbayk" (Here I am, O Allah, here I am).
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"Labbayk, la sharika laka Labbayk" (Here I am, You have no partner, here I am).
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"Innal-hamda wan-ni'mata laka wal-mulk" (Indeed, all praise and grace are Yours, and the dominion).
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"La sharika lak" (You have no partner).
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He would not add to these words.
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Commentary on the hadith.
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Matting his hair (mulabbidan).
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Meaning: Placing something in his hair to hold it together, like gum.
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So that it does not become disheveled during ihram.
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Or so that lice do not get into it.
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"Labbayk Allahumma Labbayk."
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Meaning: We have responded to You in what You called us to, response after response.
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"Innal-hamda wan-ni'mata lak."
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An alert that their arrival at the Sacred House.
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Was only by an invitation from Him, the Almighty and Majestic.
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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 recommendation of talbeed for comfort.
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And in it is the prescribed formula of talbiyah.
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And it contains the perfection of Tawhid.
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And the need for Him, Glory be to Him and Exalted.
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Chapter: Entering ihram at the mosque of Dhu al-Hulayfah.
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On the authority of Ibn 'Umar (may Allah be pleased with them both), he said:
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The Messenger of Allah (peace be upon him) did not enter ihram.
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Except from near the mosque.
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Meaning the mosque of Dhu al-Hulayfah.
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Commentary on the hadith.
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He did not enter ihram (ma ahalla).
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Al-Ihlal is raising the voice with the talbiyah.
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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 miqat for the people of Madinah.
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Is from near the mosque of Dhu al-Hulayfah.
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And in it is that the miqats of Hajj are fixed by divine decree.
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Chapter: Riding and riding pillion during Hajj.
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On the authority of Ibn 'Abbas (may Allah be pleased with them both):
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That Usamah (may Allah be pleased with him).
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Was riding behind the Prophet (peace be upon him).
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From 'Arafah to Muzdalifah.
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Then he let Al-Fadl ride behind him.
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From Muzdalifah to Mina.
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He said:
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Both of them said:
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The Prophet (peace be upon him) did not cease.
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To recite the talbiyah.
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Until he stoned the Jamrat al-'Aqaba.
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Commentary on the hadith.
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Radif: Meaning riding behind him.
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Muzdalifah.
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A place within the sanctuary of Makkah.
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Both of them.
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Meaning Usamah and Al-Fadl (may Allah be pleased with them both).
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Jamrat al-'Aqaba.
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It is the boundary of Mina from the western side.
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From the direction of Makkah.
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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 Hajj while riding.
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And in the hadith is the scholar letting someone else ride behind him.
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And the humility of letting someone ride behind a great man.
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And a noble ruler.
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And the hadith is an argument for those who say the pilgrim should recite the talbiyah.
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And not stop the talbiyah until he stones the Jamrat al-'Aqaba.
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And in the hadith is an indication of the virtue of Al-Fadl Ibn 'Abbas (may Allah be pleased with them both).
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And his eagerness for knowledge.
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And in it is the permissibility of riding pillion on an animal if it can bear it.
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Chapter: What the pilgrim wears of garments, upper wraps, and lower wraps.
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On the authority of 'Abdullah Ibn 'Abbas (may Allah be pleased with them both), he said:
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The Prophet (peace be upon him) set out from Madinah.
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After he had combed his hair and applied oil.
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And he wore his lower wrap and upper wrap, as did his Companions.
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He did not forbid any of the upper wraps or lower wraps that were worn.
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Except those dyed with saffron that stain the skin.
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Then he arrived at Dhu al-Hulayfah.
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He rode his mount until he reached Al-Bayda'.
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He and his Companions entered ihram.
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And he marked his sacrificial animal.
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This was five days before the end of Dhu al-Qa'dah.
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He arrived in Makkah four nights into Dhu al-Hijjah.
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He performed tawaf around the House.
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And performed sa'i between Safa and Marwah.
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He did not exit ihram because of his sacrificial animal, for he had marked it.
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Then he stayed in the upper part of Makkah at Al-Hajun.
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While still in the state of ihram for Hajj.
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He did not approach the Ka'bah after his tawaf around it.
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Until he returned from 'Arafah.
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And he ordered his Companions to perform tawaf around the House.
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And between Safa and Marwah.
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Then to trim their hair.
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In one narration:
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And to shave or trim.
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Then to exit ihram.
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This was for those who did not have a sacrificial animal with them that they had marked.
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And whoever had his wife with him.
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She was lawful for him.
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As were perfume and regular clothes.
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Commentary on the hadith.
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Tarajjala: Meaning he combed his hair.
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Ad-duhn: Meaning he used oil.
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Al-Ardiya: Plural of rida' (upper wrap).
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The rida' is for the upper half of the body.
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Al-Azur: Plural of izar (lower wrap).
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The izar is for the lower half.
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Al-Muza'fara.
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Meaning that which is dyed with saffron.
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Tarda'u 'ala al-jild.
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Meaning it stains the skin.
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And ar-rad' is the trace of perfume.
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Al-Bayda'.
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It is a place adjacent to Dhu al-Hulayfah.
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And he marked his sacrificial animal.
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Taqlid al-hady (marking the sacrificial animal).
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Hanging a sandal or a piece of leather.
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Or something similar that serves as a sign that it is a sacrificial animal.
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Four nights into Dhu al-Hijjah.
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Meaning on the fourth day of Dhu al-Hijjah.
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And he did not exit ihram.
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Meaning he did not exit his state of ihram.
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Al-Hajun is the mountain overlooking.
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Near the mosque of Al-'Aqaba.
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It is a mile and a half away from the house.
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As for perfume and clothing,
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perfume and clothing are permissible for him.
28:52
Among the benefits of the hadith:
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It is derived from the hadith
28:58
that it is recommended to groom one's hair and apply perfume for someone who is not in the state of ihram.
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It also indicates the permissibility of wearing saffron-dyed clothing for someone who is not in the state of ihram.
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It also indicates the permissibility of marking the sacrificial animal to identify it.
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It is identified by that.
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This is done by hanging a sandal or something similar around its neck.
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The hadith serves as evidence
29:17
for those who say that the Prophet, peace and blessings of Allah be upon him,
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performed the qiran form of Hajj.
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This is because he combined the 'Umrah and the Hajj
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in a single journey.