Muslim

Hadith Commentary: Benefits and Issues: As far as possible, one should perform istilam of the Black Stone (Hajar al-Aswad), that is, one should kiss it. However, if due to crowding and congestion, it is not possible to do so without pushing and causing harm to others, then one should not perform istilam. As for the Yemeni Corner (Rukn Yamani), it is only to be touched by hand, so there is usually not much difficulty in this. But since the Black Stone is to be kissed, there is a great crowd there, due to which even touching it and then kissing one's hand becomes impossible.

Hadith Commentary:
The correct view is that the Prophet sallallahu alayhi wa sallam did not apply yellow dye to his beard, but he used to apply yellow perfume.
Its yellow color may have transferred to the hair as well. From this, it is understood that the use of yellow color is also permissible for men, provided that it is not the yellow color of saffron.
It is Sunnah to enter into the state of ihram on the 8th of Dhu al-Hijjah.
Those performing Hajj Qiran are exempt from this.

Correction:
In this narration, it is mentioned that Abdullah ibn Umar radi Allahu anhuma touched the Yemeni Corner (Rukn Yamani), and one should only touch the Rukn Yamani.
Kissing is only for the Black Stone (Hajar al-Aswad).
Our respected elder (referring to Hazrat Haji Muhammad Siddiq Sahib of Karachi)
has drawn attention to the fact that I have, in some place, written about kissing the Rukn Yamani as well. May Allah forgive my oversight. If any brother finds in this Sahih Bukhari of mine, at any place, the word "kissing" for the Rukn Yamani from my pen, then please correct it and write only "touching the Rukn Yamani" there.
(Raz)

Hadith Commentary:
(1)
From this hadith, it is understood that wearing Sibti shoes is permissible; in fact, Abdullah ibn Umar radi Allahu anhu used to wear them specifically and was fond of them. However, based on one hadith, Imam Ahmad rahimahullah holds the view that one should not walk in the graveyard wearing Sibti shoes, because the Messenger of Allah sallallahu alayhi wa sallam called out to a man and said:
“O wearer of Sibti shoes! Remove them at this place.”
(Musnad Ahmad: 83/5)
But it is not necessary that the man was prohibited simply because he was wearing Sibti shoes; rather, it is possible that the shoes were soiled, or that he was ordered to remove them out of respect for the deceased.

(2)
The mention of Sibti shoes in this hadith is not for specification, but rather incidental.
In any case, wearing Sibti shoes is permissible, and there is no legal objection to it.
And Allah knows best.

Hadith Commentary:
The Ka'bah has four corners: the Black Stone (Hajar al-Aswad), the Yemeni Corner (Rukn Yamani), the Levantine Corner (Rukn Shami), and the Iraqi Corner (Rukn Iraqi).
The Black Stone and the Yemeni Corner are called the two Yemeni Corners (Ruknayn Yamaniyyayn), while the Shami and Iraqi corners are called the two Levantine Corners (Shamiyyayn).
Other than the Black Stone, touching the Yemeni Corner is the practice of the Messenger of Allah (sallallahu alayhi wa sallam) and his noble Companions (radi Allahu anhum).
This is what is acted upon.
What Mu'awiyah (radi Allahu anhu) stated was his personal opinion, but the action of the Prophet (sallallahu alayhi wa sallam) takes precedence.

Hadith Commentary:
(1)
The position of most hadith scholars is that touching (istilam) the Syrian corners is not a Sunnah. Istilam means to touch with the hand. The details of this have already been mentioned previously. Whenever Ibn Abbas (radi Allahu anhu) discussed this matter with Amir Muawiyah (radi Allahu anhu), he would recite the following verse:
﴿لَّقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّـهِ أُسْوَةٌ حَسَنَةٌ﴾ ()
“There is certainly for you in the Messenger of Allah an excellent example.”
(2)
It should be noted that Shu’bah, in Imam Muslim’s narration, has reported this incident in the exact opposite manner; that is, Ibn Abbas (radi Allahu anhu) would touch all the corners of the Ka’bah, and Amir Muawiyah (radi Allahu anhu) would prevent him from doing so, whereas the actual incident is the opposite, as we have already clarified earlier.
(Fath al-Bari: 3/598)
In the aforementioned narration, it is also stated regarding Abdullah ibn Zubayr (radi Allahu anhu) that he used to touch all the corners of the Ka’bah. The details regarding this are as follows: When Abdullah ibn Zubayr, during his period of rule, completed the reconstruction of the Ka’bah and included the Hatim within the Ka’bah, and established both the Syrian and Iraqi corners according to the foundations of Ibrahim (alayhis salam), he went to Tan’im, entered into ihram from there, performed ‘umrah, and touched all four corners of the Ka’bah. Thereafter, until his martyrdom, people continued to touch all four corners of the Ka’bah.
From this, it is understood that Abdullah ibn Zubayr (radi Allahu anhu) touched all the corners during tawaf for a reasonable cause. However, when Hajjaj ibn Yusuf rebuilt the Ka’bah upon its original foundations, there remained no reasonable cause for touching all four corners.
(Fath al-Bari: 3/598)
And Allah knows best.

Hadith Commentary:
➊
The purpose of Imam Bukhari rahimahullah is to clarify that the obligation regarding the feet during ablution (wudu) is to wash them, even if one is wearing shoes. If the feet are not in leather socks (khuffayn) or regular socks (jurabayn), then washing them is specified; otherwise, wiping (masah) over them is permissible. It is not the case that shoes are given the same ruling as leather socks and thus wiping over them is permitted. If the person performing ablution is wearing shoes, then at the time of ablution two scenarios are possible.

(1)
Washing the feet while wearing shoes. This can occur if one is wearing sandals, slippers, etc., because it is not possible to wash the feet while wearing closed shoes. It is established from the Messenger of Allah sallallahu alayhi wa sallam that he washed his feet while wearing shoes. Thus, it is narrated from Ali radi Allahu anhu and Ibn Abbas radi Allahu anhuma that the Messenger of Allah sallallahu alayhi wa sallam poured water over his feet while his sandals were on, then moved them around so that water would reach all parts of the feet. (Sunan Abi Dawud, Book of Purification, Hadith: 117 from Ali, and Hadith: 137 from Ibn Abbas) By "na'l" is meant the Arabic shoe, which is like a sandal. It does not refer to a closed shoe.

➋
The second scenario is to remove the shoes and wash the feet. There is no hardship in this; rather, it is easier to wash the feet. Imam Bukhari rahimahullah’s reasoning is based on the word (يُتَوَضَّأُ فيها) because the original act in ablution is washing the limbs. The word (تَوَضَّأُ) is used in the meaning of washing. Furthermore, if wiping (masah) had been intended, then instead of (يُتَوَضَّأُ فيها), it should have been (يَتَوَضَّأُ عَلَيْهَا).

➌
Imam Bukhari rahimahullah has divided this heading into two parts; the second part is in these words: that wiping should not be done over shoes. By this, Imam Bukhari rahimahullah wants to point to the weakness of those narrations in which wiping over shoes is mentioned. For example, in the narrations regarding Ali radi Allahu anhu, it is mentioned that he wiped over his shoes while performing ablution and then prayed. (Sunan al-Kubra lil-Bayhaqi: 1/287) In this regard, there is also a marfu’ narration that the Messenger of Allah sallallahu alayhi wa sallam wiped over his shoes. (Sunan Abi Dawud, Book of Purification, Hadith: 159) There is a difference of opinion regarding the authenticity and weakness of the narrations to which Imam Bukhari rahimahullah has pointed. Shaykh al-Albani rahimahullah has declared these narrations to be authentic. For details, see (Tamam al-Minnah, p. 113, 115) and Fatawa ad-Din al-Khalis: 2/359–363. Due to this difference in evidences, one group of scholars holds the permissibility of wiping over shoes, while some scholars consider it impermissible. Upon examining the evidences, it becomes clear that there is allowance for wiping, however, it is better not to wipe over sandal-like shoes.

➍
The Arabs, by nature, were accustomed to a simple lifestyle. Their general practice regarding shoes was that they would dry the skin of camels or goats, cut it, and attach straps to it; these were their shoes. But people other than the Arabs would tan the leather, remove its hair, and then use that leather for shoes. Shoes without hair were called "subti" shoes. The Messenger of Allah sallallahu alayhi wa sallam would receive such subti shoes as gifts and would use them. Abdullah ibn Umar radi Allahu anhuma, being extremely devoted to following the Sunnah, would obtain and wear such shoes wherever he found them. When he was criticized for this, he replied that he had seen the Messenger of Allah sallallahu alayhi wa sallam wearing such shoes. Then, incidentally, he mentioned that the Messenger of Allah sallallahu alayhi wa sallam performed ablution in them, meaning he did not wipe over them. Imam Bukhari rahimahullah deduced an important ruling from this incidental statement. Other issues mentioned in the narration will be discussed in the Book of Hajj and the Book of Clothing.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
La-Yamaniyyayn:
The House of Allah (the Ka'bah) has four corners.
The corner (rukn) in which the Black Stone (Hajar al-Aswad) is located, and from which the circumambulation (tawaf) begins, is to be kissed.
If it is not possible to kiss it directly, then it is touched with the hand or a stick and then kissed.
If even this is not possible, then merely gesturing towards it is sufficient, and in the case of gesturing, the hand should not be kissed.
The next two corners are the Shami (Levantine) and Iraqi corners.
They are collectively referred to as the "Shamiyyayn" (the two Levantine corners).
The fourth corner (rukn), which comes before the Black Stone, is the Yamani corner, because it is in the direction of Yemen.
This is only to be touched with the hand; neither the corner nor the hand is to be kissed.
The Black Stone corner and the Yamani corner are collectively referred to as "Yamaniyyayn" by giving predominance to one name, just as mother and father are called "Abawān," the sun and moon "Qamaran," and Abu Bakr and Umar "Umaraan."
Since these two corners are upon the Abrahamic foundations, only these two are to be touched, and there is consensus on this among the four Imams and the hadith scholars.

(2)
Al-Ni‘āl al-Sabtiyyah:
"Ni‘āl" is the plural of "na‘l," meaning sandal or shoe.
"Sabt" refers to shaving or to colored leather.
Its explanation has been given by Ibn Umar radi Allahu anhu himself, that these are shoes without hair, and he would perform ablution (wudu) while wearing them.

(3)
Tasbugh bil-Sufrah:
You use yellow color.
This color was used for both hair and clothing.

Benefits and Issues:
➊
The four actions mentioned in the hadith were, in general, only performed by Abdullah ibn Umar radi Allahu anhu, or Ibn Jurayj only saw Ibn Umar radi Allahu anhu performing these four actions, because some of the noble Companions radi Allahu anhum ajma‘in used to touch all four corners, especially at the time when Abdullah ibn Zubayr radi Allahu anhu rebuilt the Ka'bah upon the Abrahamic foundations. Similarly, some of the Tabi‘in rahimahullah also used to touch all four corners, but now this difference has ended.

➋
Some people thought that the state of ihram and the talbiyah should be started as soon as the crescent of Dhu al-Hijjah is sighted, but since the Messenger of Allah sallallahu alayhi wa sallam began the ihram and talbiyah when he sallallahu alayhi wa sallam set out for Hajj from Dhu al-Hulayfah, and in Makkah the rites of Hajj begin on the Day of Tarwiyah (the 8th of Dhu al-Hijjah) (when, in those days, people would water their animals), therefore Ibn Umar radi Allahu anhu would begin the talbiyah in Makkah on the 8th of Dhu al-Hijjah.

Imam Malik rahimahullah, Imam Shafi‘i rahimahullah, and Imam Ahmad rahimahullah hold that it is preferable to begin the talbiyah while mounted near the mosque of Dhu al-Hulayfah, and according to Imam Abu Hanifah rahimahullah, the talbiyah should be started after performing two rak‘ahs inside the mosque.

Therefore, Imam Nawawi rahimahullah has titled the chapter, according to his school, in light of the hadith of Ibn Umar radi Allahu anhu, that the talbiyah should be started while mounted.

This relates to the time of setting out from one's own country or region.
In Makkah, according to Imam Shafi‘i rahimahullah, it is preferable to begin the talbiyah and ihram from the 8th of Dhu al-Hijjah, and according to the Hanafis, from the 1st of Dhu al-Hijjah.
The Messenger of Allah sallallahu alayhi wa sallam performed two rak‘ahs of the Fajr prayer in the mosque of Dhu al-Hulayfah, and then, right there on the prayer place, donned the ihram and raised the call of "Labbayk."

1876. Commentary: Kissing the Black Stone (Hajar al-Aswad) or touching it and then kissing one's hand is the Sunnah. As for the Yemeni Corner (Rukn Yamani), the Sunnah is only to touch it, not to kiss one's hand after touching it. Due to crowding or any other hindrance, if one cannot touch the Black Stone directly, then it is sufficient to touch it with one's hand or a stick and then kiss that hand or stick, or even merely gesture towards it with one's hand. However, if reaching the Yemeni Corner is difficult, then simply pass by it without performing any further action; nothing more is required.

1874. Commentary: Here, "rukn" does not mean "pillar." In the Ka'bah, the Black Stone (Hajar al-Aswad) and the adjacent corner are called the "Yemeni corners" (al-arkan al-yamaniyyan) because they are on the side facing Yemen. The other two are called the "Shami corners" (al-arkan al-shamiyyah). The Yemeni corners are established upon the original foundations of Ibrahim (alayhis salam), whereas the Shami corners are not upon their original foundations.

1772. Commentary: Abdullah ibn Umar had subjected each and every one of his actions to the Sunnah of the Messenger (sallallahu alayhi wa sallam). And this is the essence of religion and Shari'ah. The act of donning the ihram on the eighth of Dhu al-Hijjah, and his response, is based on the analogy and ijtihad that the Prophet (sallallahu alayhi wa sallam) would not have proclaimed the ihram or talbiyah at the miqat before commencing the journey of Hajj, but rather would have done so at the very last moment, when there was no other option.

Yemen is to the south of the honored Ka'bah; therefore, the two corners on the southern side are called the Yemeni corners. One of these is the one with the Black Stone (Hajar al-Aswad). For this one, this identification is sufficient. The other corner, which is to the left of the Black Stone, is called the Yemeni Corner (Rukn Yamani). Sometimes, both are referred to as "Yamani."

The "other" here refers specifically to the Yemeni Corner (Rukn Yamani). At that time, the Jumahi tribe resided in the direction of this corner.

(1) Only the Yemeni Corner (Rukn Yamani) should be touched with the hand, and the Black Stone (Hajar al-Aswad) should be kissed as well, if possible.

(2) Touching these two is Sunnah; touching the other corners or the walls is not Sunnah. (For further details, see Hadith: 2918 and its benefits.)

Commentary:
Benefits and Issues:

➊
The House of Allah (Baytullah) has four corners:
The corner with the Black Stone (Hajar al-Aswad), the Yemeni Corner (Rukn Yamani), the Levantine Corner (Rukn Shami), and the Iraqi Corner (Rukn Iraqi).
In the blessed era of the Prophet (sallallahu alayhi wa sallam), the Hajar al-Aswad and the Rukn Yamani were at the same locations where Ibrahim (alayhis salam) had placed them when he constructed the Ka'bah. However, the Rukn Shami and Rukn Iraqi were not upon the Abrahamic foundation, because when the people of Makkah rebuilt the Sacred Ka'bah, they left out a portion of it.
This excluded part is called Hatim or Hijr.
The current construction is also in this manner, such that the Hatim is outside the structure of the Sacred Ka'bah.

➋
Istilam of the Black Stone (Hajar al-Aswad) means kissing it, touching it with the hand, or gesturing towards it.
Istilam of the Rukn Yamani is only by touching it with the hand.

➌
Kissing any part of the Sacred Ka'bah other than the Black Stone is against the Sunnah.
The Multazam is also not to be kissed.
Similarly, it is not permissible to kiss any other building, shrine, or monument besides the Sacred Ka'bah.

Takhrij al-Hadith:
[وأخرجه البخاري 166، ومسلم 1187، من حديث مالك به ، سقط من الأصل واستدركته من رواية يحييٰ بن يحييٰ]

Jurisprudential Points:
➊ Sayyiduna Abdullah ibn Umar radi Allahu anhu was foremost in following the Sunnah; he loved every action of the Prophet sallallahu alayhi wa sallam.
➋ Answering every question with evidence is a great hallmark of the people of faith.
➌ If some people abandon a Sunnah practice, this does not prove that the practice itself is abandoned.
➍ If one does not know the ruling on an issue, one should ask the people of knowledge.
➎ Among the people of truth, there can be differences in certain ijtihadi (jurisprudential) matters, and such differences also occurred in the times of the Companions and the Followers (Tabi‘in).
➏ When there is a difference regarding an issue, it should be resolved with evidence, i.e., the Qur’an, Hadith, and consensus (ijma‘). Allah the Exalted says: «لِّيَهْلِكَ مَنْ هَلَكَ عَن بَيِّنَةٍ وَّيَحْيَىٰ مَنْ حَيَّ عَن بَيِّنَةٍ» so that whoever is destroyed is destroyed upon evidence, and whoever lives, lives upon evidence. [الانفال : 42] Also see [سورة النحل : 64]
➐ Dyeing the hair with red henna is recommended (mustahabb), not obligatory (wajib). The famous Tabi‘i Abu Ishaq Amr ibn Abdullah al-Sabi‘i rahimahullah said: I saw Ali (radi Allahu anhu) delivering a sermon on the pulpit... the hair of his head and beard was white. al-kh [تهذيب الآثار لابن جرير الطبري تحقيق على رضا : 935، وسنده صحيح، مصنف عبدالرزاق 3/189 ح5267، المعجم الكبير للطبراني 1/93 ح155]
◄ ‘Amir al-Sha‘bi rahimahullah said: I saw Ali radi Allahu anhu; the hair of his head and beard was white, and his beard filled the space between his shoulders. al-kh [الآحاد والمثاني لابن ابي عاصم 1/137 ح154، وسنده صحيح، رواية يحييٰ القطان عن إسماعيل بن ابي خالد عن عامر الشعبي محمولة على السماع، انظر الجرح والتعديل 2/175، عن ابن المديني رحمه الله بلفظ آخر وسنده صحي،]
◄ ‘Ati ibn Damrah rahimahullah said: I saw Ubayy ibn Ka‘b (radi Allahu anhu); the hair of his head and beard was white. [تهذيب الآثار للطبراني ص499 ح942 وسنده صحيح]
The evidence for recommendation (istihbab) are those narrations in which dyeing the hair and opposing the Jews and Christians is commanded. See [صحيح بخاري 5899، وصحيح مسلم 2103]

Benefit:
Sayyiduna Abdullah ibn Umar (radi Allahu anhuma) subjected each and every one of his actions to the Sunnah of the Messenger (sallallahu alayhi wa sallam). And this is the essence of religion and Shari'ah. His practice of donning the ihram on the eighth of Dhu al-Hijjah, and his response regarding it, is based on the analogy and ijtihad that the Prophet (sallallahu alayhi wa sallam) would not enter into ihram or proclaim the talbiyah at the miqat before commencing the journey of Hajj, but would do so at the very last moment, when there was no other option.