Muslim

Hadith Commentary:
Benefits and Issues:
By "Mut‘at al-Hajj" is meant Hajj al-Tamattu‘ and Hajj al-Qiran, because ‘Umar radi Allahu anhu used to encourage Ifrad Hajj, and the discussion regarding Mut‘at al-Nisa’ will come in the chapter of marriage.

Hadith Commentary: Benefits and Issues: (1) It is established from the hadith of Sahl radi Allahu anhu that ascending and descending the pulpit (minbar) during prayer is permissible in case of necessity, even if this action has to be repeated multiple times.
(2) People should be taught prayer practically so that they can learn to pray by watching others perform it.
(3) The Prophet sallallahu alayhi wa sallam led the noble Companions radi Allahu anhum ajma'in in prayer while standing on an elevated place so that they could learn how to pray by following him. Therefore, even now, we should perform prayer in the same manner as the Prophet sallallahu alayhi wa sallam taught the Companions radi Allahu anhum ajma'in and as they have narrated it.
(4) For the investigation of a matter, one should go to a person who knows it well.
(5) Out of necessity, the imam may stand on a place higher than the people, and the followers (muqtadis) may also pray on an upper floor.
(6) A pulpit (minbar) should be placed for the Friday sermon (khutbah).

Hadith Commentary:
Vocabulary of the Hadith:
ar-ramdāʾ:
Hot sand.
harr ar-ramdāʾ:
The heat of the hot sand.

1787. Commentary: Performing ‘umrah during the days of Hajj or together with Hajj is permissible without any objection, whereas in the days of ignorance (Jahiliyyah) it was considered a very grave sin.

Benefits and Issues:
(1)
If, at the time of entering into ihram, only the intention for Hajj was made, then later the intention can be changed to that of ‘umrah.

(2)
Considering something to be inappropriate which the Shari‘ah has permitted is not a virtue.

(3)
Whoever has a sacrificial animal with him cannot perform Hajj tamattu‘.

Urdu Footnote:
➊ "There was no intention of anything else." This was the case in the beginning. In some narrations, it is mentioned that some had assumed the ihram for ‘umrah, then when they approached Makkah Mukarramah, the command for the obligation of ‘umrah was revealed, so at that point, everyone incorporated ‘umrah along with hajj. Then, those who had sacrificial animals remained in the state of ihram, while others, after performing ‘umrah, became lawful (halal) again. They then assumed a separate ihram for hajj. This explanation is preferable because in this way, all the ahadith retain their respective meanings.

➋ "They will be shedding semen." This is said as an exaggeration, meaning that it is not appropriate to have intercourse so close to hajj. These words are mentioned for the purpose of censure; otherwise, they did not have any illness that would cause such a thing. And hajj was to be performed after assuming ihram.

➌ "More righteous than you"—that is, to refrain from an act which I command or which I myself do is foolishness. If that act were blameworthy, I would not command it in the first place.

➍ "Which became known later"—that is, that performing ‘umrah would become obligatory.

➎ "Forever"—that is, tamattu‘ (combining ‘umrah and hajj with a break in between) is permissible until the Day of Judgment.