Musnad Humaydi

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.

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:
هَنَّاهُ تَهْنِئَةً:
To express longing and desire.
هَنَّاهُ بِكَذَا:
Means to congratulate someone on something.
مَنَّاهُ:
To inspire hope and aspiration.
Here, the intent behind both words is inner thoughts and perceptions.

Benefits and Issues:
➊
From the hadith of Sayyiduna Abu Hurairah radi Allahu anhu, it is established that Allah Ta’ala has placed a special quality and effect in the call to prayer (adhan) and the takbir, that upon hearing them, Satan flees.
That is, the Satan who is attached to every human being.

➋
The apparent meaning of the hadith of Sayyiduna Abu Hurairah radi Allahu anhu is that if a person does not remember how many units (rak‘ahs) of prayer he has performed—whether he has performed less or more—then he should perform two prostrations (sujood) at the end.
This is the position of Hasan al-Basri rahimahullah and a group from the Salaf.
Sha‘bi rahimahullah,
Awza‘i rahimahullah, and many from the Salaf hold the view that in such a case, he should repeat the prayer from the beginning; if he still does not remember, then he should repeat it again, and continue to repeat it until he is certain. Some are of the opinion that after the fourth time, repetition is not required.

Imam Abu Hanifah rahimahullah’s position is that if doubt occurs for the first time, he should repeat the prayer from the beginning; if this continues to happen, then he should act upon what is most likely (zann ghalib). For example, if he is uncertain between three and four, then he should act upon what is most likely and perform two prostrations (sujood). If there is no predominant assumption, then he should act upon the number of units he is certain about—that is, three, which is called “bina ‘ala al-aqall” (building upon the lesser number)—and then perform the fourth unit and two prostrations.

Imam Malik rahimahullah,
Imam Shafi‘i rahimahullah,
and Imam Ahmad rahimahullah
are of the view that one should act upon the certain number of units and perform two prostrations at the end.

In light of the ahadith, the correct position is this:
That “fal-yataharr as-sawab”—he should strive to reach what is correct.
As in the narration of Ibn Mas‘ud radi Allahu anhu, if this is not possible, then:
“wa’l-yabni ‘ala ma istayqana”
He should pray according to the number of units he is certain about, as in the narration of Abu Sa‘id al-Khudri radi Allahu anhu, because the ahadith explain and clarify one another.

As for the hadith in which repetition (of the prayer) is commanded, regarding this, Mawlana Shabbir Ahmad Usmani rahimahullah writes:
“la yujadu fi kutub al-hadith”
It is not found in the books of hadith.
(Fath al-Mulhim: 2/156)

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]