Part of Sahih Al-Bukhari
· Lesson 63 of 113
Summary of Sahih Al-Bukhari | Episode (63) | Hajj book - 3
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Transcript
Machine translation — may contain errors
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In the name of Allah, the Most Gracious, the Most Merciful.
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Ifadah Center
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for Humanities Studies and Research
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presents
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The Abridged Sahih al-Bukhari
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Chapter:
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From where one enters Makkah
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On the authority of Ibn ‘Umar, may Allah be pleased with them both,
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that the Messenger of Allah, peace and blessings of Allah be upon him,
0:28
entered Makkah from Kada’
0:30
from the upper mountain pass
0:32
which is located at al-Batha’.
0:34
And he exited from the lower mountain pass.
0:37
Commentary on the hadith:
0:41
"From Kada’"
0:42
is known today as the pass of al-Hajun.
0:45
Its path enters between the two graveyards of al-Ma‘lah
0:48
and leads from the other side
0:50
to the al-‘Attabiyah and Jarwal districts.
0:53
"At al-Batha’"
0:55
means the valley floor of Makkah.
0:57
"From the lower mountain pass"
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means the one at the lower part of Makkah
1:01
near the Shabikah gate.
1:03
It is also called Kada’.
1:05
Chapter:
1:09
From where one exits Makkah
1:12
On the authority of ‘A’ishah, may Allah be pleased with her,
1:15
that the Prophet, peace and blessings of Allah be upon him,
1:18
when he came to Makkah,
1:20
entered from its upper side
1:22
and exited from its lower side.
1:24
In one narration:
1:26
He entered in the year of the Conquest from Kada’
1:29
and exited from Kada’
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from the upper part of Makkah.
1:33
Commentary on the hadith:
1:35
"From its upper side"
1:38
means from Kada’.
1:40
"From its lower side"
1:42
means Kada’.
1:44
Among the benefits of the hadith:
1:47
The wisdom in entering from the upper pass
1:49
and exiting from the lower pass
1:51
is that it is more accommodating and easier,
1:53
and more convenient for his entry and exit,
1:55
peace and blessings of Allah be upon him.
1:57
It is also said:
1:59
It is to enrage the hypocrites by the manifestation of the religion and the might of Islam.
2:03
It is also said:
2:05
So that both paths may bear witness for him.
2:07
And other reasons have been mentioned.
2:09
Chapter: Inheriting the houses of Makkah,
2:14
and selling and buying them,
2:16
and that people are equal in the Sacred Mosque, specifically.
2:22
On the authority of Usamah ibn Zayd,
2:24
that he said during the time of the Conquest,
2:26
in one narration:
2:28
during his Farewell Pilgrimage:
2:30
"O Messenger of Allah,
2:31
where will you stay tomorrow?"
2:33
The Prophet, peace and blessings of Allah be upon him, said:
2:36
"Has ‘Aqil left us any house to stay in?"
2:40
In one narration:
2:43
"We are staying tomorrow at the Khayf of Banu Kinanah,
2:46
at al-Muhassab,"
2:48
where the Quraysh swore their oath of disbelief.
2:51
Then he said:
2:53
"A believer does not inherit from a disbeliever,
2:55
and a disbeliever does not inherit from a believer."
2:58
Commentary on the hadith:
3:01
"Where will you stay tomorrow?"
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means when you enter Makkah.
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‘Aqil is the son of Abu Talib.
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‘Aqil was one of the heirs of Abu Talib,
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and neither Ja‘far nor ‘Ali, may Allah be pleased with them both, inherited anything from him
3:17
because they were Muslims.
3:20
"Any house to stay in"
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means any dwellings or houses in which we might stay.
3:25
Among the benefits of the hadith:
3:30
The hadith provides evidence for those who say it is permissible to sell the houses of Makkah.
3:36
It also contains proof that the houses of Makkah remain the property of their owners.
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Chapter: The Prophet’s, peace and blessings of Allah be upon him, stay in Makkah.
3:47
On the authority of Abu Hurayrah, may Allah be pleased with him, who said:
3:52
The Messenger of Allah, peace and blessings of Allah be upon him, said
3:55
when he intended to arrive in Makkah,
3:58
in one narration:
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on the day of the sacrifice,
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while he was in Mina.
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And in one narration:
4:06
when he intended to go to Hunayn:
4:08
"Our place of stay tomorrow, if Allah wills,
4:11
is at the Khayf of Banu Kinanah,
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where they swore their oath of disbelief."
4:20
"At the Khayf of Banu Kinanah":
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The Khayf is the land that descends from the mountain and rises above the watercourse.
4:27
"Where they swore their oath of disbelief":
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This is because the Banu Kinanah
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formed an alliance with the Quraysh against the Banu Hashim,
4:34
pledging not to trade with them or give them shelter.
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They had written this in the famous scroll.
4:41
Among the benefits of the hadith:
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It is understood from the hadith
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that the Prophet, peace and blessings of Allah be upon him,
4:50
chose to stay in that location
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in gratitude to Allah, the Almighty and Majestic,
4:55
for the blessing of entering Makkah openly,
4:58
and to invalidate what they had covenanted among themselves
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and sworn to in that place.
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It also establishes the legitimacy of Muslims manifesting the truth
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in the very places where the disbelievers had manifested their religion.
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Chapter: The saying of Allah the Exalted:
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“Allah hath appointed the Ka'bah, the Sacred House, a standard for mankind, and the Sacred Month and the offerings and the garlands. That is so that ye may know that Allah knoweth whatsoever is in the heavens and whatsoever is in the earth, and that Allah is Knower of all things.” (5:97)
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“Allah hath appointed the Ka'bah, the Sacred House, a standard for mankind, and the Sacred Month and the offerings and the garlands. That is so that ye may know that Allah knoweth whatsoever is in the heavens and whatsoever is in the earth, and that Allah is Knower of all things.” (5:97)
5:22
"and the sacrificial animals and the garlands"
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“Allah hath appointed the Ka'bah, the Sacred House, a standard for mankind, and the Sacred Month and the offerings and the garlands. That is so that ye may know that Allah knoweth whatsoever is in the heavens and whatsoever is in the earth, and that Allah is Knower of all things.” (5:97)
5:28
"to Allah belongs whatever is in the heavens and whatever is on the earth."
5:31
“Allah hath appointed the Ka'bah, the Sacred House, a standard for mankind, and the Sacred Month and the offerings and the garlands. That is so that ye may know that Allah knoweth whatsoever is in the heavens and whatsoever is in the earth, and that Allah is Knower of all things.” (5:97)
5:34
On the authority of Abu Hurayrah, may Allah be pleased with him,
5:38
from the Prophet, peace and blessings of Allah be upon him, who said:
5:41
"The Ka‘bah will be destroyed
5:44
by Dhu al-Suwayqatayn from Abyssinia."
5:47
Commentary on the hadith:
5:51
"Will destroy the Ka‘bah" means he will demolish it.
5:54
"Dhu al-Suwayqatayn" is the diminutive form of "the two legs."
5:57
This is an indication of the insignificance of the one who will do this.
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"From Abyssinia":
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The Abyssinians are a race from the Sudan.
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Among the benefits of the hadith:
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It is understood from the hadith
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that the stability of the affairs of religion and the world
6:16
depends on the Noble Ka‘bah.
6:19
So if the Ka‘bah ceases to exist, their affairs will be disrupted.
6:22
The hadith is one of the signs of Prophethood.
6:25
On the authority of ‘A’ishah, may Allah be pleased with her, who said:
6:30
The day of ‘Ashura’ used to be fasted by
6:33
the Quraysh during the Pre-Islamic period.
6:36
In one narration: It was a day on which the Ka‘bah was covered,
6:39
and the Messenger of Allah,
6:42
peace and blessings of Allah be upon him, used to fast it.
6:45
When he arrived in Madinah, he fasted it
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and commanded that it be fasted.
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But when Ramadan was made obligatory, the day of ‘Ashura’ was left,
6:54
so whoever wished fasted it, and whoever wished left it.
6:57
In one narration:
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The Messenger of Allah, peace and blessings of Allah be upon him, said:
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"Whoever wishes to fast it, let him fast,
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and whoever wishes to leave it,
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let him leave it."
7:13
Commentary on the hadith:
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"Used to" (kana) denotes continuity and persistence.
7:20
"Day of ‘Ashura’"
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"In the Pre-Islamic period" means before Islam.
7:27
"When he arrived in Madinah"
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means as an emigrant.
7:33
"When Ramadan was made obligatory" means in the second year of the Hijrah.
7:41
It is understood from the hadith:
7:44
The permissibility of the abrogation of practical rulings.
7:47
It also contains the recommendation to fast the day of ‘Ashura’.
7:52
On the authority of Abu Sa‘id al-Khudri, may Allah be pleased with him,
7:55
from the Prophet, peace and blessings of Allah be upon him,
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who said: "The House will surely be visited for Hajj
8:01
and ‘Umrah even after the emergence
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of Gog and Magog."
8:08
Commentary on the hadith:
8:11
"Gog and Magog"
8:14
are the names of two peoples who will emerge at the end of time.
8:18
Among the benefits of the hadith:
8:21
It is understood from the hadith
8:25
that the destruction of the Ka‘bah
8:28
does not negate the establishment of the obligation of Hajj.
8:31
The hadith is one of the signs of Prophethood,
8:34
as the Prophet, peace and blessings of Allah be upon him, informed us
8:37
of the emergence of Gog and Magog.
8:40
Chapter: The covering of the Ka‘bah.
8:45
On the authority of Abu Wa’il, who said:
8:48
I sat with Shaybah on the chair inside the Ka‘bah,
8:51
and he said:
8:54
"‘Umar, may Allah be pleased with him, sat here
8:57
and said: 'I have intended not to leave in it
9:00
any gold or silver
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without distributing it.'"
9:07
I said: "But your two companions did not do so."
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He said: "They are the two whom I follow."
9:13
Commentary on the hadith:
9:16
"With Shaybah"
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means Ibn ‘Uthman al-Hajabi, may Allah be pleased with him.
9:23
"I have intended" means I have purposed and resolved.
9:26
"Not to leave in it any gold"
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means I will not leave any gold in the Ka‘bah,
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"nor silver" means nor any silver,
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"without distributing it,"
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meaning I would distribute the wealth among the Muslims.
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"I said": The speaker is Shaybah, may Allah be pleased with him.
9:44
"Your two companions"
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means the Prophet, peace and blessings of Allah be upon him,
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and Abu Bakr, may Allah be pleased with him.
9:53
"I follow them"
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means in both action and abstention.
9:59
Among the benefits of the hadith:
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It is understood from the hadith
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the permissibility of distributing the old covering.
10:09
This section clarifies the excellence of Abu Bakr, may Allah be pleased with him.
10:12
And that his Sunnah is to be followed.
10:15
It also clarifies the excellence of ‘Umar, may Allah be pleased with him.
10:20
On the authority of Ibn ‘Abbas, may Allah be pleased with them both.
10:24
On the authority of the Prophet, peace and blessings of Allah be upon him.
10:27
He said: "It is as if I see him,"
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"A black man, bandy-legged,"
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"Demolishing it stone by stone."
10:36
Commentary on the hadith:
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"It is as if I see him," meaning the one demolishing it.
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It is said [he is demolishing] the House [the Ka‘bah].
10:46
"Black," meaning an Abyssinian.
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"Demolishing it stone by stone."
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The meaning is that he will demolish the Ka‘bah.
10:57
Among the benefits of the hadith:
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The hadith is one of the signs of Prophethood.
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As he foretold the demolition of the Ka‘bah at the end of time.
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The hadith provides a description of the one who will demolish the Ka‘bah.
11:10
It also contains an indication of the sanctity of the Ka‘bah.
11:13
Chapter: What has been mentioned regarding the Black Stone.
11:18
On the authority of ‘Umar ibn al-Khattab, may Allah be pleased with him.
11:21
In one narration:
11:24
He came to the Black Stone.
11:27
And he kissed it.
11:31
Then he said: "By Allah, I know that you are a stone,"
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"You neither harm nor benefit."
11:37
"And had I not seen the Prophet, peace and blessings of Allah be upon him,"
11:40
"Touch you, I would not have touched you."
11:43
In one narration:
11:46
"And had I not seen the Prophet, peace and blessings of Allah be upon him,"
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"Kiss you, I would not have kissed you."
11:52
Then he touched it.
11:55
Then he said: "Why should we engage in *ramal* (brisk walking)?"
11:58
"We only did that to show the polytheists [our strength],"
12:01
"And Allah has destroyed them."
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Then he said: "It is something the Prophet did,"
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"Peace and blessings of Allah be upon him,"
12:10
"So we do not like to abandon it."
12:13
Commentary on the hadith:
12:18
Meaning the one [the stone] which contains the Black Stone.
12:21
"I saw the Prophet, peace and blessings of Allah be upon him, touch you,"
12:24
"And kiss you."
12:27
Meaning that ‘Umar, may Allah be pleased with him, touched,
12:30
And kissed the Black Stone.
12:33
Regarding *ramal*:
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It is walking quickly with short, rapid steps.
12:39
"We showed the polytheists [our strength]":
12:42
Meaning we wanted to demonstrate our strength to the polytheists.
12:46
"And Allah has destroyed them."
12:49
Meaning after the conquest of Makkah, no polytheist remained there.
12:52
"Something the Prophet did,"
12:55
Meaning something the Prophet, peace and blessings of Allah be upon him, performed.
13:03
Derived from the hadith:
13:07
The clarification of the virtue of following [the Prophet].
13:10
Even if we do not know the wisdom behind the action.
13:13
The hadith shows that the foundation of acts of worship is following [the Sunnah].
13:16
It provides guidance toward submission,
13:19
And refraining from seeking the underlying causes [of ritual acts].
13:22
Along with excellent adherence to that which has not been revealed to us,
13:25
Regarding its meaning.
13:28
It clarifies the excellence of ‘Umar, may Allah be pleased with him,
13:31
And the intensity of his following the Prophet, peace and blessings of Allah be upon him.
13:34
It encourages abandoning personal opinion and analogy,
13:37
When a textual proof exists.
13:40
It permits swearing an oath without being asked to do so.
13:46
On the authority of Isma‘il, from ‘Abdullah ibn Abi Awfa.
13:49
He said:
13:52
The Messenger of Allah, peace and blessings of Allah be upon him, performed ‘Umrah,
13:55
And we performed ‘Umrah with him.
13:58
When he entered Makkah, he performed *tawaf* and we performed *tawaf* with him.
14:01
In one narration:
14:04
He prayed two rak‘ahs behind the Maqam [of Ibrahim].
14:07
He came to Safa and Marwah, and we came with him.
14:10
We were shielding him from the people of Makkah.
14:14
A companion of mine asked him:
14:17
"Did he enter the Ka‘bah?"
14:20
He said: "No."
14:24
"Tell us what he said to Khadijah."
14:27
He said: "Give glad tidings to Khadijah,"
14:30
"Of a house in Paradise made of hollowed pearls,"
14:33
"Where there is no clamor and no fatigue."
14:40
"The Messenger of Allah, peace and blessings of Allah be upon him, performed ‘Umrah,"
14:43
Meaning the ‘Umrah of Compensation (*al-Qada*).
14:46
"And came to Safa and Marwah,"
14:49
Meaning he performed *sa‘i* between them.
14:52
"We were shielding him," meaning we were protecting him for fear that someone might throw something at him,
14:55
From among the polytheists.
14:58
"Made of hollowed pearls" (*qasab*), meaning hollowed-out pearls.
15:01
"Clamor" (*sakhab*), meaning shouting.
15:04
"Fatigue" (*nasab*), meaning weariness.
15:08
Among the benefits of the hadith:
15:12
That ‘Umrah must include *tawaf* and *sa‘i* between Safa and Marwah.
15:17
It shows the intense love the Companions had for the Prophet, peace and blessings of Allah be upon him.
15:23
It shows that entering the Ka‘bah is not part of the rites of ‘Umrah or Hajj.
15:28
It clarifies the excellence of Khadijah, may Allah be pleased with her,
15:32
And that she is among the people of Paradise.
15:35
Chapter: Regarding one who says *Allahu Akbar* in the corners of the Ka‘bah.
15:40
On the authority of Ibn ‘Abbas, may Allah be pleased with them both, who said:
15:44
When the Messenger of Allah, peace and blessings of Allah be upon him, arrived,
15:48
He refused to enter the House while there were idols inside.
15:52
So he ordered them to be removed.
15:55
They removed the image of Ibrahim and Isma‘il,
15:58
With divining arrows in their hands.
16:01
The Messenger of Allah, peace and blessings of Allah be upon him, said:
16:05
"May Allah fight them!"
16:07
"By Allah, they knew that they never sought judgment by them."
16:12
He entered the House and said *Allahu Akbar* in its corners,
16:17
But he did not pray inside it.
16:19
Commentary on the hadith:
16:23
"Refused to enter the House," meaning he refrained from entering.
16:28
"While there were idols inside," meaning the statues.
16:31
"They removed the image of Ibrahim and Isma‘il,"
16:35
Meaning they removed statues that were in their likeness.
16:39
"Divining arrows" (*azlam*), meaning the arrows.
16:43
They were sticks they would carve and write upon.
16:47
"May Allah fight them!"
16:49
Meaning may Allah destroy them.
16:51
"Never sought judgment by them."
16:53
The nature of seeking judgment:
16:55
In the pre-Islamic era, they would take arrows,
16:59
And write on some of them:
17:01
"My Lord has forbidden me."
17:03
And on others:
17:05
"My Lord has commanded me."
17:07
If one of them wanted to travel or do something else,
17:10
They would give them to someone to draw one.
17:14
If the arrow that said "My Lord has commanded me" came out, he would proceed,
17:18
Or if "My Lord has forbidden me," he would refrain.
17:21
"Never" (*qatt*):
17:22
Used to emphasize the negation of the past.
17:24
"In its corners,"
17:26
Meaning in the sides of the House.
17:28
Among the benefits of the hadith:
17:32
Derived from the hadith:
17:34
That a scholar and a person of virtue must,
17:36
Avoid places of falsehood.
17:39
It shows the Prophet’s dislike, peace and blessings of Allah be upon him,
17:42
For entering a house containing an image.
17:45
It shows the legitimacy of entering the Ka‘bah,
17:48
Evidenced by his entry, peace and blessings of Allah be upon him, and those with him.
17:52
And the legitimacy of praying inside it,
17:55
As that has been established from him, peace and blessings of Allah be upon him.
17:59
Chapter:
18:03
How the *ramal* began.
18:06
On the authority of Ibn ‘Abbas, may Allah be pleased with them both, who said:
18:10
The Messenger of Allah, peace and blessings of Allah be upon him, and his Companions arrived,
18:14
And the polytheists said:
18:16
"They are coming to you,"
18:19
"And they have been weakened by the fever of Yathrib."
18:22
So the Prophet, peace and blessings of Allah be upon him, commanded them,
18:25
To perform *ramal* for the first three circuits,
18:28
And to walk between the two corners.
18:31
Nothing prevented him from commanding them,
18:33
To perform *ramal* for all the circuits,
18:35
Except to show mercy to them.
18:39
Commentary on the hadith:
18:43
"The Messenger of Allah, peace and blessings of Allah be upon him, and his Companions arrived,"
18:47
Meaning in Makkah for his ‘Umrah after [the treaty of] Hudaybiyyah.
18:50
"Weakened by the fever of Yathrib,"
18:53
Meaning they were weakened by the fever of Madinah.
18:56
"Between the two corners,"
18:58
Meaning the Yemeni corners.
19:00
"To show mercy to them,"
19:02
Meaning out of kindness and compassion for them.
19:05
Among the benefits of the hadith:
19:09
Derived from the hadith:
19:11
The legitimacy of demonstrating strength to the disbelievers,
19:14
To intimidate them.
19:15
This is not considered showing off (*riya'*).
19:18
It shows that opposition [to the enemy] is permissible through action,
19:21
Just as it is permissible through speech.
19:23
And perhaps action is more appropriate.
19:26
Chapter: Touching the Black Stone,
19:31
When arriving in Makkah, at the beginning of the *tawaf*,
19:34
And performing *ramal* for three [circuits].
19:36
On the authority of ‘Abdullah ibn ‘Umar, may Allah be pleased with them both,
19:40
That the Messenger of Allah, peace and blessings of Allah be upon him,
19:43
Whenever he performed *tawaf* for Hajj or ‘Umrah,
19:46
Upon first arriving,
19:48
Would walk briskly for three circuits.
19:51
In one narration:
19:52
When he touched the Black Corner,
19:55
At the beginning of his *tawaf*, he would walk quickly,
19:58
And walk normally for four.
20:00
Then he would prostrate twice [in prayer].
20:03
Then he would perform *tawaf* between Safa and Marwah.
20:06
Commentary on the hadith:
20:09
"Walked briskly" (*sa‘a*), meaning he performed *tawaf* around the House.
20:13
"Perform *tawaf* between Safa and Marwah,"
20:16
Meaning he would perform *sa‘i* between them.
20:18
Among the benefits of the hadith:
20:21
Derived from the hadith:
20:24
That the rites of Hajj are fixed by divine instruction (*tawqifiyyah*).
20:27
And that the Sunnah for one entering the Sacred Mosque,
20:30
Whether for ‘Umrah or Hajj,
20:32
Is to begin with the Black Stone,
20:34
And kiss it.
20:36
Chapter: *Ramal* in Hajj and ‘Umrah.
20:41
On the authority of Ibn ‘Umar (may Allah be pleased with them both), who said:
20:45
I have never ceased touching these two corners,
20:48
whether in times of hardship or ease,
20:51
ever since I saw the Prophet (peace and blessings of Allah be upon him)
20:54
touching them.
20:56
In another narration:
20:58
A man asked Ibn ‘Umar (may Allah be pleased with them both)
21:01
about touching the Black Stone,
21:03
and he replied:
21:04
I saw the Messenger of Allah (peace and blessings of Allah be upon him)
21:08
touch it and kiss it.
21:10
Commentary on the hadith:
21:13
Touching (istilam):
21:16
One says "I touched the stone" when one has made physical contact with it.
21:19
"These two corners":
21:21
Meaning the Yemeni Corner
21:23
and the corner containing the Black Stone.
21:26
From the benefits of the hadith:
21:30
It is derived from the hadith
21:32
the keenness of Ibn ‘Umar (may Allah be pleased with them both)
21:34
to follow the Prophetic guidance.
21:36
It also indicates that the rites of Hajj
21:38
are fixed by divine instruction (tawqifiyyah).
21:40
Chapter: Touching the corner with a staff (mihjan).
21:45
On the authority of Ibn ‘Abbas (may Allah be pleased with them both):
21:49
That the Messenger of Allah (peace and blessings of Allah be upon him)
21:52
performed Tawaf around the House while riding a camel.
21:55
Whenever he came to the corner,
21:58
he would point to it with something in his hand and say "Allahu Akbar."
22:01
In another narration:
22:03
He touched the corner with a staff (mihjan).
22:06
Commentary on the hadith:
22:10
Chapter: Touching the corner with a staff.
22:13
The mihjan is a stick with a curved head.
22:17
"Whenever he came to the corner":
22:19
Meaning the Black Stone.
22:21
From the benefits of the hadith:
22:25
It is derived from the hadith that
22:28
if one is unable to kiss the Stone,
22:31
one should touch it with one's hand or a stick,
22:34
and then kiss that which touched it.
22:36
It also contains the fact that he (peace and blessings of Allah be upon him) performed Tawaf
22:39
while riding to demonstrate that it is permissible,
22:42
and to allow people to ask him questions,
22:44
and it is possible it was due to illness.
22:46
It also indicates that it is appropriate for one who performs Tawaf while riding
22:49
to keep a distance so as not to cause harm to others,
22:52
for causing harm is a form of proximity,
22:54
just as he (peace and blessings of Allah be upon him) did.
22:57
Chapter: Regarding one who performs Tawaf around the House
23:02
upon arriving in Makkah before returning to his home,
23:05
then prays two rak'ahs,
23:07
then goes out to al-Safa.
23:11
On the authority of ‘Urwah ibn al-Zubayr, who said:
23:14
The Prophet (peace and blessings of Allah be upon him) performed Hajj,
23:18
and ‘A’ishah (may Allah be pleased with her) informed me
23:21
that the first thing he began with when he arrived
23:25
was that he performed wudu',
23:27
then he performed Tawaf around the House,
23:29
and it was not an 'Umrah.
23:31
Then Abu Bakr (may Allah be pleased with him) performed Hajj,
23:34
and the first thing he began with
23:37
was Tawaf around the House,
23:39
and it was not an 'Umrah.
23:41
Then ‘Umar (may Allah be pleased with him) did the same.
23:45
Then ‘Uthman (may Allah be pleased with him) performed Hajj,
23:48
and I saw that the first thing he began with
23:51
was Tawaf around the House,
23:53
and it was not an 'Umrah.
23:55
Then Mu'awiyah and ‘Abdullah ibn ‘Umar did so.
23:59
Then I performed Hajj with my father,
24:02
al-Zubayr ibn al-‘Awwam,
24:04
and the first thing he began with
24:07
was Tawaf around the House,
24:09
and it was not an 'Umrah.
24:11
Then I saw the Muhajirun and the Ansar doing that,
24:16
and it was not an 'Umrah.
24:18
The last person I saw doing that was Ibn ‘Umar,
24:22
and he did not convert it into an 'Umrah.
24:25
Yet here is Ibn ‘Umar among them, and they do not ask him,
24:28
nor anyone else who has passed.
24:31
They would not begin with anything
24:33
until they had finished their Tawaf around the House,
24:37
and then they would not exit the state of ihram.
24:39
I saw my mother and my aunt when they arrived;
24:43
they would not begin with anything before the House,
24:47
performing Tawaf around it,
24:49
and then they would not exit the state of ihram.
24:52
My mother informed me
24:54
that she, her sister, and al-Zubayr
24:58
and so-and-so and so-and-so had entered into ihram for an 'Umrah,
25:01
but when they touched the corner, they exited the state of ihram.
25:04
Commentary on the hadith:
25:07
"The Prophet (peace and blessings of Allah be upon him) performed Hajj":
25:11
Meaning the Farewell Pilgrimage.
25:13
"And it was not an 'Umrah":
25:15
The one asking ‘Urwah
25:17
was asking about changing the intention of Hajj to an 'Umrah (tamattu'),
25:21
according to the school of thought that held that view.
25:23
So ‘Urwah informed him that the Prophet (peace and blessings of Allah be upon him)
25:27
did not do that himself,
25:30
nor did those who came after him.
25:32
"Then Abu Bakr (may Allah be pleased with him) performed Hajj":
25:35
Meaning he followed the same practice.
25:38
"Then ‘Umar (may Allah be pleased with him) did the same":
25:42
Meaning ‘Umar (may Allah be pleased with him) performed Hajj,
25:45
and he followed that practice.
25:47
"Then ‘Uthman (may Allah be pleased with him) performed Hajj":
25:50
Meaning he followed that practice.
25:52
"Then Mu'awiyah":
25:53
Meaning Mu'awiyah performed Hajj,
25:55
and he followed that practice.
25:57
And ‘Abdullah ibn ‘Umar, meaning he performed Hajj and followed that practice.
26:02
"Then I performed Hajj with my father, al-Zubayr ibn al-‘Awwam," meaning he followed that practice.
26:08
"Then I saw the Muhajirun and the Ansar doing that":
26:12
It is as if he is conveying their consensus on that.
26:16
"Yet here is Ibn ‘Umar among them, and they do not ask":
26:20
Meaning, why do they not ask Ibn ‘Umar about this matter?
26:23
"They would not begin with anything until they had finished their Tawaf around the House":
26:29
Meaning they would not pray the greeting of the mosque,
26:32
nor would they busy themselves with anything other than Tawaf.
26:35
"My mother" is Asma' bint Abi Bakr (may Allah be pleased with them both).
26:40
"And her sister" means ‘A’ishah (may Allah be pleased with her).
26:44
"But when they touched the corner, they exited the state of ihram":
26:47
Meaning the Black Stone.
26:49
Touching it occurs in all the circuits of Tawaf.
26:53
The intended meaning is: when they touched the corner,
26:56
and completed their Tawaf, their Sa'i, and shaved their heads, they exited the state of ihram.
27:01
From the benefits of the hadith:
27:04
It is derived from the hadith that wudu' is prescribed for Tawaf.
27:10
The hadith is an argument for those who say that purity is obligatory for Tawaf, just as it is for prayer.
27:16
The hadith is an argument for those who say that the Ifrad (single) Hajj is superior.
27:20
There is a well-known scholarly disagreement regarding this.
27:23
It indicates that the rites of Hajj are fixed by divine instruction.
27:27
The hadith establishes the authority of the practice of the Rightly Guided Caliphs.
27:31
It indicates that matters of Hajj follow the supreme leadership.
27:36
It indicates that the consensus of the Muhajirun and the Ansar is an authoritative proof.
27:40
It shows the excellence of Ibn ‘Umar (may Allah be pleased with them both)
27:44
and his status in knowledge and adherence to the Sunnah.
27:47
It indicates that one performing the rites should not busy himself upon entering the mosque with prayer or anything else,
27:54
but should begin with Tawaf.