Part of Sahih Al-Bukhari
· Lesson 68 of 113
Summary of Sahih Al-Bukhari | Episode (68) | Gates of confinement and punishment for hunting - 2
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
Abridged Sahih al-Bukhari
0:16
Chapter:
0:18
If a wild donkey is gifted to a person in the state of ihram, he should not accept it.
0:24
Narrated by al-Sa'b ibn Jaththama al-Laythi:
0:28
That he gifted a wild donkey to the Messenger of Allah (peace be upon him),
0:33
while he was at al-Abwa' or Waddan,
0:36
and he (the Prophet) was in the state of ihram, so he returned it to him.
0:39
Al-Sa'b said:
0:41
When he saw the reaction on my face regarding his returning my gift,
0:44
he said:
0:45
"We have not rejected it out of any dislike for you,
0:48
but we are in the state of ihram."
0:51
Commentary on the hadith:
0:54
At al-Abwa':
0:56
It is a valley among the valleys of the Tihamah region in the Hijaz.
0:59
It is known today as Wadi al-Khuraibah.
1:03
At Waddan:
1:04
Waddan is a comprehensive village near al-Juhfah.
1:09
"We are in the state of ihram" (hurum): meaning we are muhrimun (those in the state of ihram).
1:12
From the benefits of the hadith:
1:16
It is derived from the hadith:
1:18
The legitimacy of judging based on circumstantial evidence.
1:21
It contains guidance on apologizing for returning a gift to soothe the heart of the giver.
1:27
It indicates that a gift does not enter into one's ownership until it is accepted.
1:32
It indicates the permissibility of hunting a wild donkey (for one not in ihram).
1:38
Chapter: Animals that a person in ihram may kill.
1:42
Narrated by 'Abdullah ibn 'Umar (may Allah be pleased with them both):
1:45
That the Messenger of Allah (peace be upon him) said:
1:50
"Five types of animals,
1:52
whoever kills them while in the state of ihram, there is no blame upon him:
1:56
The scorpion,
1:57
the mouse,
1:59
the biting dog (predatory animal),
2:00
the crow,
2:02
and the kite."
2:04
Narrated by Hafsah (may Allah be pleased with her), she said:
2:06
The Messenger of Allah (peace be upon him) said:
2:09
"Five types of animals,
2:11
there is no blame on whoever kills them:
2:14
The crow,
2:15
the kite,
2:17
the mouse,
2:18
the scorpion,
2:19
and the biting dog."
2:22
Narrated by 'A'ishah (may Allah be pleased with her):
2:25
That the Messenger of Allah (peace be upon him) said:
2:29
"Five types of animals,
2:31
all of them are 'fasiq' (harmful/transgressive),
2:33
one may kill them even in the Sacred Precinct (Haram):
2:36
The crow,
2:37
the kite,
2:38
in one narration,
2:40
the hawk,
2:41
the scorpion,
2:43
the mouse,
2:44
and the biting dog."
2:47
Commentary on the hadith:
2:50
'Dawab' (animals):
2:52
A 'dabbah' is anything that moves upon the face of the earth.
2:56
'Junah':
2:57
Meaning sin or blame.
2:59
The kite (al-hida'):
3:00
It is a well-known bird of prey.
3:03
Its kunyah (nickname) is Abu al-Khattaf.
3:05
It hunts rats.
3:08
"No blame":
3:09
Meaning no sin.
3:11
"All of them are fasiq":
3:13
These five were called 'fawasiq' (transgressors),
3:15
because they deviate from the sanctity afforded to other animals,
3:19
and because killing them is permissible for one in ihram and within the Sacred Precinct.
3:23
From the benefits of the hadith:
3:27
It is derived from the hadith:
3:30
If it is permissible for one in ihram to kill these animals,
3:33
then it is permissible for one not in ihram by priority.
4:06
It indicates that when the underlying reason (ratio legis) is apparent in a textually specified case,
4:11
the ruling extends to everything in which that reason is found.
4:15
Narrated by 'Abdullah (ibn Mas'ud) (may Allah be pleased with him), he said:
4:21
While we were with the Prophet (peace be upon him),
4:24
in a cave at Mina,
4:26
the chapter 'Al-Mursalat' was revealed to him.
4:29
He was reciting it,
4:32
and I was receiving it directly from his mouth,
4:35
and his mouth was still moist with it,
4:38
when a snake jumped out at us.
4:41
The Prophet (peace be upon him) said:
4:44
"Kill it."
4:46
We rushed toward it,
4:47
but it escaped.
4:49
The Prophet (peace be upon him) said:
4:52
"It was protected from your evil, just as you were protected from its evil."
5:01
"While" (baynama):
5:02
An adverb of time indicating suddenness.
5:05
"In a cave":
5:07
The cave:
5:08
A hollow in the mountain.
5:10
"Reciting it":
5:11
Meaning reading it.
5:13
"Receiving it":
5:15
Meaning learning it directly.
5:17
"From his mouth":
5:18
Meaning from his lips.
5:20
"Moist with it":
5:22
Meaning his saliva had not yet dried from reciting it.
5:25
"Jumped out":
5:26
Meaning it emerged.
5:27
"We rushed toward it":
5:29
Meaning we hurried to kill it.
5:32
"Protected":
5:33
Meaning saved and prevented.
5:36
From the benefits of the hadith:
5:40
It is derived from the hadith:
5:42
That the Qur'an is acquired through oral transmission.
5:45
It indicates the legitimacy of killing a snake both outside and inside the Sacred Precinct.
5:49
It indicates that one should not pursue snakes if they have fled.
5:56
Narrated by 'A'ishah (may Allah be pleased with her), the wife of the Prophet (peace be upon him):
6:02
That the Messenger of Allah (peace be upon him)
6:05
called the gecko a 'fuwaysiq' (little transgressor),
6:08
but I did not hear him command its killing.
6:11
Commentary on the hadith:
6:15
The gecko (al-wazagh):
6:16
It is what is called 'sam abras' (house lizard).
6:19
It is found on walls and ceilings.
6:22
It has a sound it makes.
6:25
From the benefits of the hadith:
6:28
It is derived from the hadith:
6:31
The legitimacy of killing the gecko.
6:33
It indicates the permissibility of killing any harmful animal.
6:40
Chapter: Cupping (hijama) for one in the state of ihram.
6:43
Narrated by Ibn 'Abbas (may Allah be pleased with them both):
6:46
That the Prophet (peace be upon him) underwent cupping while he was in the state of ihram,
6:51
and he underwent cupping while he was fasting.
6:54
In a narration:
6:55
On his head while he was in the state of ihram,
6:57
due to a pain he had,
6:59
at a place called Lahy Jamal.
7:03
Narrated by 'Abdullah ibn Buhaynah:
7:05
That the Messenger of Allah (peace be upon him) underwent cupping
7:09
at Lahy Jamal on the road to Makkah,
7:12
while he was in the state of ihram, in the middle of his head.
7:16
Commentary on the hadith:
7:19
"Underwent cupping":
7:21
Cupping (hijama):
7:22
Extracting corrupt blood from the body
7:24
through specific methods.
7:27
"At Lahy Jamal":
7:28
It is a location between Madinah and Makkah.
7:31
It is closer to Madinah.
7:34
From the benefits of the hadith:
7:38
It is derived from the hadith:
7:40
The permissibility of cupping for one in the state of ihram.
7:43
It indicates the permissibility of phlebotomy, lancing a wound, extracting a tooth,
7:47
and other forms of medical treatment.
7:53
Chapter: Marriage of one in the state of ihram.
7:56
Narrated by Ibn 'Abbas, he said:
7:58
The Prophet (peace be upon him) married Maymunah while he was in the state of ihram,
8:03
and he consummated the marriage with her while he was no longer in ihram.
8:06
She died at Sarif.
8:09
Commentary on the hadith:
8:12
"While he was in the state of ihram":
8:14
Meaning during the 'Umrat al-Qada'.
8:16
"Consummated the marriage":
8:18
A metaphor for having marital relations.
8:21
"At Sarif":
8:22
It is a valley among the valleys of Makkah.
8:25
This hadith is a misconception.
8:27
For the Prophet (peace be upon him) married Maymunah (may Allah be pleased with her)
8:32
while he was not in the state of ihram.
8:36
From the benefits of the hadith:
8:40
It is derived from the hadith:
8:41
That one in the state of ihram should not propose marriage nor marry.
8:45
It clarifies that a marriage contract while in ihram is contrary to the purpose for which ihram was established.
8:51
Even if marriage is an act of worship in other circumstances,
8:54
this state is incompatible with it.
9:00
Chapter: Bathing for one in the state of ihram.
9:04
Narrated by 'Abdullah ibn Hunayn:
9:06
That 'Abdullah ibn 'Abbas and al-Miswar ibn Makhramah differed at al-Abwa'.
9:12
'Abdullah ibn 'Abbas said:
9:14
"The person in ihram may wash his head."
9:17
Al-Miswar said:
9:18
"The person in ihram may not wash his head."
9:21
'Abdullah ibn 'Abbas sent me to Abu Ayyub al-Ansari,
9:26
and I found him bathing between the two pillars,
9:29
while he was covering himself with a cloth.
9:31
I greeted him,
9:33
and he asked, "Who is this?"
9:36
I said:
9:37
"I am 'Abdullah ibn Hunayn,
9:40
sent to you by 'Abdullah ibn 'Abbas
9:43
to ask you how the Messenger of Allah (peace be upon him)
9:47
used to wash his head while in the state of ihram."
9:50
Abu Ayyub placed his hand on the cloth
9:54
and lowered it until his head appeared to me.
9:57
Then he said to someone pouring water on him:
10:00
Pour [water].
10:01
He poured it over his head.
10:03
Then he moved his head with his hands.
10:06
Moving them forward and backward.
10:08
And he said:
10:09
"This is how I saw the Prophet, peace be upon him, do it."
10:15
Commentary on the hadith:
10:18
"At al-Abwa’":
10:19
It is a place near Makkah.
10:23
"Between the two horns":
10:24
Meaning between the two sides of the well.
10:27
"The two horns":
10:28
These are the two sides of the structure built over the mouth of the well.
10:31
The wood for the pulley is placed upon them.
10:35
"The garment," meaning that which covers him.
10:38
"He lowered it":
10:39
Meaning he lowered it and removed it from his head.
10:42
"It appeared," meaning it became visible.
10:45
"He pours," meaning the water.
10:47
"Moving them forward," meaning toward the front of the head.
10:51
"And backward," meaning toward the back of the head.
10:55
From the benefits of the hadith:
10:59
It is derived from the hadith:
11:01
The legitimacy of debating legal rulings and issues of fiqh.
11:05
And referring them to the scholars who are knowledgeable about them.
11:09
And the ruling in that is the textual evidence.
11:12
It contains the acceptance of a report from a single narrator.
11:15
It demonstrates the fairness of the Companions, may Allah be pleased with them, toward one another.
11:21
It shows that if the Companions differed on an issue,
11:24
The argument does not lie in the opinion of any one of them,
11:27
Except with evidence that must be accepted from the Qur'an or the Sunnah.
11:32
It contains the legitimacy of covering the person bathing with a garment or similar item during the bath.
11:38
It contains the permissibility of seeking assistance in purification.
11:41
It contains the permissibility of speaking and greeting while in the state of purification.
11:45
However, one must preserve the private parts and lower the gaze.
11:49
It shows that demonstrating with action is more effective on the soul.
11:53
It shows that the one who has memorized [a ruling] is an authority over the one who has not.
11:58
It shows that a person in ihram may wash his head and body and clean them.
12:05
Chapter: Wearing weapons while in ihram.
12:09
On the authority of al-Bara’, may Allah be pleased with him, who said:
12:12
When the Prophet, peace be upon him, performed 'Umrah in Dhu al-Qa'dah,
12:17
The people of Makkah refused to let him enter Makkah,
12:20
Until he reached a settlement with them to stay there for three days.
12:25
When they wrote the document,
12:28
They wrote: "This is what Muhammad, the Messenger of Allah, has agreed upon."
12:33
They said: "We do not acknowledge this for you."
12:37
"If we knew you were the Messenger of Allah, we would not have denied you anything."
12:41
In one narration: "We would not have denied you, nor would we have fought you."
12:46
In another narration: "We would not have fought you."
12:50
"But you are Muhammad ibn 'Abdullah."
12:53
He said: "I am the Messenger of Allah, and I am Muhammad ibn 'Abdullah."
12:59
Then he said to 'Ali ibn Abi Talib, may Allah be pleased with him:
13:03
"Erase 'Messenger of Allah'."
13:05
'Ali said: "No, by Allah, I will never erase it."
13:10
So the Messenger of Allah, peace be upon him, took the document,
13:14
And he did not know how to write.
13:17
In one narration, he said: "Show it to me."
13:21
He said: So he showed it to him.
13:24
The Prophet, peace be upon him, erased it with his own hand.
13:28
Then he wrote: "This is what Muhammad ibn 'Abdullah has agreed upon."
13:34
"He shall not enter Makkah with weapons, except for the sword in its scabbard."
13:39
In one narration: "And he shall not enter it except with the weapons carried in bags."
13:45
"And he shall not take anyone from its people if they wish to follow him."
13:50
In one narration: "And he shall not invite any of them."
13:55
In one narration: "On the condition that whoever comes to him from the polytheists, he will return them to them."
14:01
"And whoever comes to him from the Muslims, they will not return them."
14:05
In one narration: Abu Jandal came, limping in his chains,
14:10
And he returned him to them.
14:13
"And he shall not prevent any of his companions if they wish to stay there."
14:18
When he entered it and the time limit passed,
14:21
They came to 'Ali and said: "Tell your companion to leave us,"
14:27
"For the time limit has passed."
14:29
So the Prophet, peace be upon him, left.
14:33
The daughter of Hamzah followed him, calling out:
14:36
"O Uncle! O Uncle!"
14:38
'Ali took her and held her hand.
14:42
And he said to Fatimah, peace be upon her:
14:45
"Take your cousin."
14:47
She took her.
14:49
'Ali, Zayd, and Ja'far disputed over her.
14:53
'Ali said: "I took her,"
14:56
"And she is my cousin."
14:58
Ja'far said:
15:00
"She is my cousin,"
15:01
"And her maternal aunt is my wife."
15:04
Zayd said:
15:05
"She is the daughter of my brother."
15:07
The Prophet, peace be upon him, awarded her to her maternal aunt.
15:12
And he said:
15:13
"The maternal aunt is in the position of the mother."
15:16
And he said to 'Ali:
15:18
"You are from me and I am from you."
15:20
And he said to Ja'far:
15:22
"You resemble my appearance and my character."
15:25
And he said to Zayd:
15:27
"You are our brother and our freedman."
15:30
'Ali said:
15:31
"Will you not marry the daughter of Hamzah?"
15:34
He said: "She is the daughter of my brother through breastfeeding."
15:39
Commentary on the hadith:
15:43
"When the Prophet, peace be upon him, performed 'Umrah in Dhu al-Qa'dah,"
15:48
Meaning in the sixth year of the Hijrah.
15:51
"Refused,"
15:52
Meaning he abstained.
15:54
"Let him,"
15:55
Meaning allow him.
15:56
"Until he reached a settlement with them,"
15:58
Meaning he made peace and reached an agreement with them.
16:01
"Wrote the document,"
16:03
Meaning the Treaty of Hudaybiyyah.
16:06
"We do not acknowledge this for you,"
16:08
Meaning we do not recognize your messengership and prophethood.
16:11
And we do not believe that you are the Messenger of Allah.
16:15
"Denied you,"
16:16
Meaning we blocked you.
16:18
"And he did not know how to write,"
16:20
The meaning:
16:21
He was unlettered and did not know how to write.
16:24
"So he wrote,"
16:25
It is said that the Prophet, peace be upon him, wrote it himself as a miracle.
16:31
And it is said he ordered it to be written.
16:34
"What he agreed upon,"
16:35
Meaning what he made peace with them upon.
16:38
"He shall not enter,"
16:39
Meaning the Prophet, peace be upon him, and his companions.
16:43
"In the scabbard,"
16:45
The scabbard of the sword,
16:46
Meaning its sheath and casing.
16:49
"He shall not take from its people,"
16:51
Meaning from the people of Makkah.
16:53
"If they wish to follow,"
16:54
Meaning believing in the Prophet, peace be upon him.
16:58
"From his companions,"
17:00
Meaning the companions of the Prophet, peace be upon him.
17:04
"If they wish to stay there,"
17:06
Meaning to remain in Makkah.
17:08
The meaning:
17:10
To stay while abandoning the religion of Islam.
17:13
"When he entered it,"
17:15
Meaning entered Makkah.
17:17
"And the time limit passed,"
17:18
Meaning the agreed-upon time ended.
17:21
"They came,"
17:22
Meaning they arrived.
17:24
"The daughter of Hamzah,"
17:26
Her name was 'Amarah,
17:27
And it is said Fatimah,
17:29
And it is said otherwise.
17:31
"He took her,"
17:33
Meaning he picked her up.
17:35
"Take your cousin,"
17:37
Meaning take her and keep her with you.
17:40
"They disputed,"
17:41
Meaning they argued over her guardianship.
17:44
"And her maternal aunt is my wife,"
17:46
Her maternal aunt was the wife of Ja'far ibn Abi Talib, may Allah be pleased with him.
17:51
Her name was Asma' bint 'Umays, may Allah be pleased with her.
17:55
And Zayd said:
17:57
"She is the daughter of my brother,"
17:58
Considering the brotherhood established between Zayd and Hamzah, may Allah be pleased with them.
18:04
"He awarded her,"
18:05
Meaning he ruled in her favor.
18:07
"The maternal aunt is in the position of the mother,"
18:10
Meaning in tenderness, compassion, and attending to the needs of the child.
18:15
"She is the daughter of my brother through breastfeeding,"
18:18
That is because Thuwaybah, the freedwoman of Abu Lahab,
18:21
Breastfed the Messenger of Allah, peace be upon him,
18:24
And Hamzah, may Allah be pleased with him.
18:27
From the benefits of the hadith:
18:31
It is derived from the hadith:
18:33
The legitimacy of 'Umrah in Dhu al-Qa'dah.
18:36
It contains the legitimacy of making up an 'Umrah if the performer is prevented by an obstacle.
18:42
It demonstrates the intensity of the Companions' love for the Prophet, peace be upon him,
18:47
And their reverence for him.
18:49
It contains the encouragement to fulfill covenants and conditions with all people.
18:55
It contains the legitimacy of disputing over the guardianship of a child.
18:59
It shows that the default in guardianship is that it belongs to the mother,
19:03
Due to the perfection of her compassion and her attention to the child's needs.
19:07
The hadith indicates that the maternal aunt has a right to guardianship,
19:12
Due to his saying, peace be upon him:
19:15
"The maternal aunt is in the position of the mother."
19:17
It contains that what is forbidden by lineage is also forbidden by breastfeeding.
19:22
So the brother's daughter through breastfeeding is forbidden just as the brother's daughter through lineage.
19:27
It shows the Prophet's, peace be upon him, concern for comforting everyone's hearts,
19:33
Each person in a way that suits them.
19:36
The hadith contains a noble merit for 'Ali, may Allah be pleased with him.
19:41
It contains a merit for Ja'far ibn Abi Talib, may Allah be pleased with him,
19:45
Through the Prophet's praise of his character.
19:50
It emphasizes the brotherhood of Islam.
19:54
It shows that it is legitimate for someone who has a female relative by lineage,
19:58
To offer her to righteous and suitable people for marriage.
20:03
The hadith indicates that if guardians are equal in merit,
20:09
The one closest in lineage from the mother's side is given priority.
20:14
Chapter: Entering the Sacred Precinct and Makkah without ihram.
20:19
On the authority of Anas ibn Malik, may Allah be pleased with him,
20:22
That the Messenger of Allah, peace be upon him, entered in the year of the Conquest,
20:27
And on his head was a helmet.
20:29
When he removed it, a man came and said:
20:33
Ibn Khatal was clinging to the curtains of the Ka'bah.
20:38
He said, "Kill him."
20:41
Commentary on the hadith:
20:44
The *maghfar* is a chainmail headpiece woven to fit the head.
20:50
"Removing it" means he took it off.
20:54
The man is Abu Barzah Nadlah Ibn 'Ubayd al-Aslami, may Allah be pleased with him.
21:01
Ibn Khatal’s name was 'Abdullah, though it is said otherwise.
21:06
"Clinging" means holding fast and seeking refuge.
21:10
"To the curtains of the Ka'bah" means its covering.
21:14
The Prophet, peace and blessings of Allah be upon him, had ordered the execution of Ibn Khatal.
21:18
This is because he had apostatized and killed a Muslim.
21:21
He also used to satirize the Prophet, peace be upon him.
21:26
From the benefits of the hadith:
21:29
It is derived from the hadith:
21:31
The permissibility of carrying out legal punishments and retribution within the sanctuary of Makkah.
21:36
It also establishes the legitimacy of wearing a helmet and other forms of armor when fearing an enemy.
21:42
And that this does not contradict reliance upon Allah (tawakkul).
21:45
It also permits reporting the activities of corrupt individuals to those in authority.
21:50
This does not constitute forbidden backbiting or slander.
21:57
Chapter: Hajj and Vows on Behalf of the Deceased.
22:00
A man may perform Hajj on behalf of a woman.
22:04
On the authority of Ibn 'Abbas, may Allah be pleased with them both:
22:07
A woman from Juhaynah came to the Prophet, peace be upon him.
22:12
She said:
22:14
"My mother..."
22:15
In another narration:
22:17
A man came to the Prophet, peace be upon him, and said to him:
22:22
"My sister..."
22:23
"...vowed to perform Hajj."
22:26
"She did not perform it until she died."
22:29
"Should I perform Hajj on her behalf?"
22:31
He said:
22:32
"Yes, perform Hajj on her behalf."
22:35
"Tell me, if your mother had a debt, would you pay it off?"
22:40
"Pay off the debt owed to Allah."
22:41
"For Allah is more deserving of fulfillment."
22:45
Commentary on the hadith:
22:49
"A woman":
22:50
She is Ghathiyah, may Allah be pleased with her.
22:54
Juhaynah:
22:55
It is a tribe of the Yemeni Quda'ah.
22:58
"Pay off":
23:00
Meaning, pay off the debt.
23:02
"More deserving":
23:03
Meaning, more entitled.
23:05
From the benefits of the hadith:
23:09
It is derived from the hadith:
23:11
The permissibility of a woman performing Hajj on behalf of her mother.
23:14
It establishes the legitimacy of using analogy and parables.
23:18
It is clearer and more impactful for the listener.
23:22
It contains a comparison that is a matter of scholarly discussion.
23:24
It clarifies what is agreed upon.
23:27
It is recommended for the one issuing a legal opinion (mufti) to point out the reasoning behind the ruling.
23:31
If there is a benefit in doing so.
23:34
It is more comforting to the questioner and more conducive to their compliance.
23:38
It provides guidance on honoring parents after their death.
23:43
It permits a woman to seek a legal opinion.
23:45
From people of knowledge when the need arises.
23:50
Chapter: The Hajj of Children.
23:53
On the authority of al-Sa'ib Ibn Yazid, who said:
23:56
"I performed Hajj with the Messenger of Allah, peace be upon him."
24:01
In another narration:
24:02
"He was taken for Hajj during the time of the Prophet, peace be upon him."
24:08
"And I was seven years old."
24:11
Commentary on the hadith:
24:15
"I performed Hajj":
24:16
Meaning his parents, or one of them, took him for Hajj.
24:20
"During the time":
24:21
Meaning the travel gear and the luggage of the travelers.
24:25
From the benefits of the hadith:
24:29
It is derived from the hadith:
24:31
Accustoming a child to acts of worship.
24:34
And the reward for it is written for him.
24:36
It also establishes the validity of a discerning child hearing and transmitting knowledge.
24:43
Chapter: The Hajj of Women.
24:46
On the authority of 'Umar, may Allah be pleased with him:
24:48
That he gave permission to the wives of the Prophet, peace be upon him.
24:52
During the last Hajj he performed.
24:55
He sent 'Uthman Ibn 'Affan with them.
24:58
And 'Abd al-Rahman Ibn 'Awf.
25:02
Commentary on the hadith:
25:05
"He gave permission to the wives of the Prophet, peace be upon him":
25:09
Meaning he allowed and granted them leave for their journey for the purpose of Hajj.
25:14
From the benefits of the hadith:
25:18
It is derived from the hadith:
25:20
The need for women to have the permission of their guardian for their departure for Hajj and other matters.
25:27
It establishes the requirement of a mahram for a woman if she intends to travel.
25:34
On the authority of Ibn 'Abbas, may Allah be pleased with them both, who said:
25:38
The Prophet, peace be upon him, said:
25:41
"A woman shall not travel except with a mahram."
25:45
"And no man shall enter upon her unless she has a mahram with her."
25:50
A man said, "O Messenger of Allah,"
25:53
"I intend to go out with such-and-such army,"
25:57
"And my wife intends to perform Hajj."
26:00
He said, "Go with her."
26:03
In another narration, "I was registered for such-and-such expedition."
26:08
He said, "Return and perform Hajj with your wife."
26:13
Commentary on the hadith:
26:17
"Mahram":
26:19
One with whom marriage is permanently forbidden for the woman.
26:24
"Go with her": Meaning to Hajj.
26:31
It is derived from the hadith:
26:33
That a woman may not travel except with a mahram.
26:37
It establishes the requirement of a mahram for Hajj to be obligatory upon a woman.
26:42
It shows that a man performing Hajj with his wife, if she intends to perform the obligatory Hajj,
26:47
Is more important than his travel for jihad.
26:50
It establishes the prohibition of being in seclusion with a non-mahram woman.
26:54
It establishes prioritizing the more important of two conflicting matters.
27:00
Chapter: One Who Vows to Walk to the Ka'bah.
27:04
On the authority of Anas, may Allah be pleased with him:
27:07
That the Prophet, peace be upon him,
27:10
Saw an old man being supported by his two sons.
27:13
He asked, "What is the matter with this man?"
27:16
They said, "He vowed to walk."
27:20
"Allah has no need for this man to torture himself."
27:25
And he ordered him to ride.
27:32
Chapter: One Who Vows to Walk to the Ka'bah.
27:35
A vow is when a person binds themselves to an act of worship, such as charity, sacrifice, and the like.
27:43
"An old man": He is Abu Isra'il.
27:46
His name is Yusayr.
27:48
It is also said Qushayr.
27:50
And it is said otherwise.
27:52
"Being supported": Meaning walking between two people, leaning on them.
27:57
"What is the matter with this man?": Meaning what is his situation?
28:01
From the benefits of the hadith:
28:05
It is derived from the hadith:
28:07
The permissibility of riding if the one who made the vow is unable to walk to the House of Allah.
28:12
It establishes that there is no obligation when there is incapacity.
28:18
On the authority of 'Uqbah Ibn 'Amir, who said:
28:21
"My sister vowed to walk to the House of Allah."
28:24
"And she ordered me to ask the Prophet, peace be upon him, for a legal opinion on her behalf."
28:30
So I asked him for a legal opinion.
28:32
The Prophet, peace be upon him, said:
28:34
"Let her walk and ride."
28:38
Commentary on the hadith:
28:41
"My sister": She is Umm Habbanah Bint 'Amir al-Ansariyyah, may Allah be pleased with her.
28:48
"Ask for a legal opinion on her behalf": Meaning ask for the ruling for her.
28:53
From the benefits of the hadith:
28:57
It is derived from the hadith:
28:59
The legitimacy of appointing a representative to seek a legal opinion.
29:03
It establishes that hardship brings about ease.