سنن نسائي
Nasai
ذكر ما يوجب الغسل وما لا يوجبهMention When Ghusal (A Purifying Bath) Is Obligatory And When It Is Not
بَابُ : الاِغْتِسَالِ مِنَ النِّفَاسِChapter: Performing Ghusl From Nifas (Postnatal Bleeding)
Hadith 215
اُردوEn
أَخْبَرَنَا مُحَمَّدُ بْنُ قُدَامَةَ ، قال : حَدَّثَنَا جَرِيرٌ ، عَنْ يَحْيَى بْنِ سَعِيدٍ ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ، عَنْ أَبِيهِ ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ فِي حَدِيثِ أَسْمَاءَ بِنْتِ عُمَيْسٍ حِينَ نُفِسَتْ بِذِي الْحُلَيْفَةِ ، أَنّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ لِأَبِي بَكْرٍ : " مُرْهَا أَنْ تَغْتَسِلَ وَتُهِلَّ " .
´It was narrated from Jabir bin 'Abdullah, in the Hadith of Asma' bint 'Umair, when she gave birth in Dhul-Hulaifah, that the Messenger of Allah (ﷺ) said to Abu Bakr:` "Tell her to perform Ghusl and enter Ihram."
Related hadith on this topic
Explanation & Benefits
Hafiz Muhammad Ameen
215. Commentary:
➊ The Prophet sallallahu alayhi wa sallam instructed Asma bint Umais radi Allahu anha to perform a ritual bath (ghusl) due to the blood of postnatal bleeding (nifas), which makes it clear that this blood is impure and filthy, just as menstrual blood is impure, for there is consensus among the scholars regarding its impurity as well. As for the objection that the blood had not yet ceased, and thus what is the context of the Prophet’s sallallahu alayhi wa sallam command? It appears that the Prophet sallallahu alayhi wa sallam ordered the ritual bath (ghusl) during nifas as a matter of cleanliness, because cleanliness is required in the state of ihram. Therefore, if the command for ritual bath (ghusl) is given in this state, then after the cessation of blood, it is even more appropriate that this command applies, so that complete purity is attained. This is likely what Imam al-Nasa’i rahimahullah intended. In this way, the hadith and the chapter are reconciled, because the Imam also said «الإغتسال من النفاس», meaning “the explanation of ritual bath (ghusl) due to the blood of postnatal bleeding (nifas),” and not that his intent is that the command for ritual bath (ghusl) is only at the time when the blood ceases. In that case, the hadith would indeed not correspond to the chapter, as Imam al-Sindi rahimahullah has understood. «والله أعلم»
For further details, see: [ذخيرة العقبيٰ شرح سنن النسائي : 297/4]
➋ It is legislated for a woman experiencing menstruation (hayd) or postnatal bleeding (nifas) to enter into the state of ihram for Hajj or Umrah and recite the talbiyah after performing the ritual bath (ghusl).
➊ The Prophet sallallahu alayhi wa sallam instructed Asma bint Umais radi Allahu anha to perform a ritual bath (ghusl) due to the blood of postnatal bleeding (nifas), which makes it clear that this blood is impure and filthy, just as menstrual blood is impure, for there is consensus among the scholars regarding its impurity as well. As for the objection that the blood had not yet ceased, and thus what is the context of the Prophet’s sallallahu alayhi wa sallam command? It appears that the Prophet sallallahu alayhi wa sallam ordered the ritual bath (ghusl) during nifas as a matter of cleanliness, because cleanliness is required in the state of ihram. Therefore, if the command for ritual bath (ghusl) is given in this state, then after the cessation of blood, it is even more appropriate that this command applies, so that complete purity is attained. This is likely what Imam al-Nasa’i rahimahullah intended. In this way, the hadith and the chapter are reconciled, because the Imam also said «الإغتسال من النفاس», meaning “the explanation of ritual bath (ghusl) due to the blood of postnatal bleeding (nifas),” and not that his intent is that the command for ritual bath (ghusl) is only at the time when the blood ceases. In that case, the hadith would indeed not correspond to the chapter, as Imam al-Sindi rahimahullah has understood. «والله أعلم»
For further details, see: [ذخيرة العقبيٰ شرح سنن النسائي : 297/4]
➋ It is legislated for a woman experiencing menstruation (hayd) or postnatal bleeding (nifas) to enter into the state of ihram for Hajj or Umrah and recite the talbiyah after performing the ritual bath (ghusl).
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 215
Hafiz Muhammad Ameen
292. Commentary:
➊ Nifas refers to the blood that comes to a woman after childbirth. During this period, prayer, fasting, recitation of the Qur'an, and intercourse are prohibited for the woman. After the cessation of the blood and performing the ritual bath (ghusl), these matters become permissible.
➋ In the matter of ihram, a woman experiencing nifas is equal to other women; she will recite the talbiyah and perform all the rites of Hajj except for tawaf and sa'i, because her ruling is like that of a menstruating (hayd) woman.
➊ Nifas refers to the blood that comes to a woman after childbirth. During this period, prayer, fasting, recitation of the Qur'an, and intercourse are prohibited for the woman. After the cessation of the blood and performing the ritual bath (ghusl), these matters become permissible.
➋ In the matter of ihram, a woman experiencing nifas is equal to other women; she will recite the talbiyah and perform all the rites of Hajj except for tawaf and sa'i, because her ruling is like that of a menstruating (hayd) woman.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 292
Hafiz Muhammad Ameen
392. Commentary: The ritual bath (ghusl) performed by a woman experiencing postnatal bleeding (nifas) or menstruation (hayd) at the time of entering the state of ihram is not for the purpose of purification (taharah), because that will only occur after the completion of nifas or hayd. Rather, this ritual bath is for bodily cleanliness, since the state of ihram may continue for several days. For further benefits, see Hadith: 292.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 392
Hafiz Muhammad Ameen
429. Commentary:
➊ The ritual bath (ghusl) of a woman experiencing postnatal bleeding (nifas) at the time of entering the state of ihram is only for physical cleanliness or due to the significance of ihram, not for purification, because the ritual bath for purification will be performed after the cessation of postnatal bleeding (nifas).
➋ The purpose of tying a cloth (loincloth) is so that the blood does not soil the clothes and body. See also Hadith: 292 and its benefits and issues.
➊ The ritual bath (ghusl) of a woman experiencing postnatal bleeding (nifas) at the time of entering the state of ihram is only for physical cleanliness or due to the significance of ihram, not for purification, because the ritual bath for purification will be performed after the cessation of postnatal bleeding (nifas).
➋ The purpose of tying a cloth (loincloth) is so that the blood does not soil the clothes and body. See also Hadith: 292 and its benefits and issues.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 429
Maulana Dawood Raz
Hadith Commentary:
In Yazid’s narration, it is stated: “Is this ruling specific to us?” In Imam Muslim’s narration, it is stated: “Suraqah stood up and said, ‘O Messenger of Allah, is this ruling specific to this year?’”
The Prophet (sallallahu alayhi wa sallam) interlaced his fingers and again said, “’Umrah has been joined with Hajj forever.”
Nawawi said: Its meaning is that performing ‘umrah during the months of Hajj has become permissible.
And the custom of the Jahiliyyah (pre-Islamic period of ignorance) has been broken, which held that performing ‘umrah during the months of Hajj is disliked.
Some have said that its meaning is that qiran—that is, combining Hajj and ‘umrah—has become permissible. By bringing this chapter, Imam Bukhari’s intent is to show that tamattu‘, in which there is a sacrificial offering, is that one performs ‘umrah before Hajj. And those who include the entire month of Dhu al-Hijjah among the months of Hajj and say that performing ‘umrah even after Hajj in Dhu al-Hijjah is also tamattu‘, and that in this case neither sacrifice nor fasting is obligatory, they answer this hadith by saying that the Prophet (sallallahu alayhi wa sallam) offered a sacrifice on behalf of his wives.
As is mentioned in one narration, the Prophet (sallallahu alayhi wa sallam) sacrificed a cow on behalf of his wives, and in Muslim’s narration, it is stated that he (sallallahu alayhi wa sallam) offered a sacrifice on behalf of ‘A’ishah (radi Allahu anha), and perhaps ‘A’ishah (radi Allahu anha) was not aware of it.
In Yazid’s narration, it is stated: “Is this ruling specific to us?” In Imam Muslim’s narration, it is stated: “Suraqah stood up and said, ‘O Messenger of Allah, is this ruling specific to this year?’”
The Prophet (sallallahu alayhi wa sallam) interlaced his fingers and again said, “’Umrah has been joined with Hajj forever.”
Nawawi said: Its meaning is that performing ‘umrah during the months of Hajj has become permissible.
And the custom of the Jahiliyyah (pre-Islamic period of ignorance) has been broken, which held that performing ‘umrah during the months of Hajj is disliked.
Some have said that its meaning is that qiran—that is, combining Hajj and ‘umrah—has become permissible. By bringing this chapter, Imam Bukhari’s intent is to show that tamattu‘, in which there is a sacrificial offering, is that one performs ‘umrah before Hajj. And those who include the entire month of Dhu al-Hijjah among the months of Hajj and say that performing ‘umrah even after Hajj in Dhu al-Hijjah is also tamattu‘, and that in this case neither sacrifice nor fasting is obligatory, they answer this hadith by saying that the Prophet (sallallahu alayhi wa sallam) offered a sacrifice on behalf of his wives.
As is mentioned in one narration, the Prophet (sallallahu alayhi wa sallam) sacrificed a cow on behalf of his wives, and in Muslim’s narration, it is stated that he (sallallahu alayhi wa sallam) offered a sacrifice on behalf of ‘A’ishah (radi Allahu anha), and perhaps ‘A’ishah (radi Allahu anha) was not aware of it.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 1785
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
In this hadith as well, there is mention of Umm al-Mu’minin Aisha radi Allahu anha entering into ihram from the place of Tan’im to perform ‘umrah. Imam Bukhari rahimahullah has presented this hadith to establish the chapter heading.
(2)
In the pre-Islamic era (Jahiliyyah), performing ‘umrah during the months of Hajj (Ashhur al-Hajj) was considered a very grave sin. The Messenger of Allah sallallahu alayhi wa sallam himself, and also made Aisha radi Allahu anha perform ‘umrah in the month of Dhu al-Hijjah, so that this custom of Jahiliyyah would be abolished. Suraqah radi Allahu anhu also asked regarding this matter: is this act specific to you, or can it be done always? The Prophet sallallahu alayhi wa sallam replied: It can be done in the future as well.
(3)
In one narration, it is mentioned that the Messenger of Allah sallallahu alayhi wa sallam, Abu Bakr, Umar, and the wealthy companions radi Allahu anhum had sacrificial animals with them, whereas from this hadith it is understood that the sacrificial animal was only with the Messenger of Allah sallallahu alayhi wa sallam and Talhah radi Allahu anhu. There is no contradiction between these narrations, because each person reported what he observed and mentioned what he saw. (Fath al-Bari: 3/767) It should be noted that Aisha radi Allahu anha began menstruating on Saturday, the 3rd of Dhu al-Hijjah, and it ended on Saturday, the 10th of Dhu al-Hijjah. When they camped at Mina upon returning from ‘Arafat, she performed the ritual bath (ghusl) for menstruation. (Fath al-Bari: 3/767)
(1)
In this hadith as well, there is mention of Umm al-Mu’minin Aisha radi Allahu anha entering into ihram from the place of Tan’im to perform ‘umrah. Imam Bukhari rahimahullah has presented this hadith to establish the chapter heading.
(2)
In the pre-Islamic era (Jahiliyyah), performing ‘umrah during the months of Hajj (Ashhur al-Hajj) was considered a very grave sin. The Messenger of Allah sallallahu alayhi wa sallam himself, and also made Aisha radi Allahu anha perform ‘umrah in the month of Dhu al-Hijjah, so that this custom of Jahiliyyah would be abolished. Suraqah radi Allahu anhu also asked regarding this matter: is this act specific to you, or can it be done always? The Prophet sallallahu alayhi wa sallam replied: It can be done in the future as well.
(3)
In one narration, it is mentioned that the Messenger of Allah sallallahu alayhi wa sallam, Abu Bakr, Umar, and the wealthy companions radi Allahu anhum had sacrificial animals with them, whereas from this hadith it is understood that the sacrificial animal was only with the Messenger of Allah sallallahu alayhi wa sallam and Talhah radi Allahu anhu. There is no contradiction between these narrations, because each person reported what he observed and mentioned what he saw. (Fath al-Bari: 3/767) It should be noted that Aisha radi Allahu anha began menstruating on Saturday, the 3rd of Dhu al-Hijjah, and it ended on Saturday, the 10th of Dhu al-Hijjah. When they camped at Mina upon returning from ‘Arafat, she performed the ritual bath (ghusl) for menstruation. (Fath al-Bari: 3/767)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 1785
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Vocabulary of the Hadith:
SALA ‘ANIL QAWM:
He asked the people who came to him,
"Who are you?"
because at that time, in the latter part of his life, he had become blind.
(2)
NAZA‘A ZIRRAY AL-A‘LA:
He opened my upper button,
the purpose was to uncover the chest and lovingly and affectionately place his hand on it.
(3)
NISAJAH:
A woven small sheet.
(4)
MISHJAB:
A stool for placing clothes.
(5)
ISTATHFIRI:
Tie a loincloth (lungi).
(6)
AHALLA BIT-TAWHEED:
He began to recite the talbiyah.
(7)
ISTALAMA AR-RUKN:
He kissed the Black Stone (Hajar al-Aswad),
he kissed it.
When the word "ar-rukn" is mentioned without qualification, it refers to the Black Stone.
(8)
INSABBAT QADAMAH:
The feet of the Prophet (sallallahu alayhi wa sallam) descended into a lower area,
the Prophet (sallallahu alayhi wa sallam) reached a lower part.
(9)
MUHARRISHAN:
To incite,
to provoke someone against another,
active participle,
one who incites.
(10)
NAMIRAH:
A valley adjacent to Arafat which is not part of Arafat.
(11)
AL-MASH‘AR AL-HARAM:
A hill in Muzdalifah which is also called Qazah,
in the pre-Islamic era, the Quraysh used to stop here,
they would not go further to Arafat,
because it is outside the boundaries of the Haram, and their belief was
that the people of the Haram should not leave the Haram.
(12)
BATN AL-WADI:
By this is meant the valley of ‘Arafah, which according to all Imams except Imam Malik,
is not included in Arafat.
(13)
KA-HURMATI YAWMIKUM HADHA:
Just as the sanctity and reverence of this day is extremely severe and emphasized,
in the same way, shedding each other's blood or looting wealth is an extremely heinous crime and a great sin.
(14)
KALIMATULLAH:
By this is meant the marriage contract,
the words of proposal and acceptance.
(15)
DARBAN GHAYRA MUBARRIH:
A beating that is not severe or harsh,
because "barah" means hardship.
(16)
LA YUTI’NA FURUSHKUM AHADAN TAKRAHUNAH:
Do not allow any man or woman, whether your own or a stranger, to enter your house and sit,
whom the husband does not like.
(17)
KITAB ALLAH:
The law and ordinance of Allah,
whether it is in the Qur'an or in the Sunnah,
as in the hadith of (fa akhidh ya Anis),
and it is also correct to mean the Qur'an specifically, because the original divine ordinance is that,
the Sunnah is its explainer and clarifier.
(18)
YANKITUHA ILAN-NAS:
He would incline it towards the people,
just as (this) is lowered to dig the earth,
in the same way, he would point towards the people with his finger.
(19)
SAKHARAT:
The stones spread at the base of Jabal Rahmah,
Jabal Rahmah is in the middle of Arafat,
standing near it for wuquf in Arafat is recommended.
(20)
HABL AL-MUSHAH:
The place where the pedestrians gather,
if it is JABAL AL-MUSHAH, then it means
the path of the pedestrians.
(21)
SHANAQA:
He pulled it towards himself,
tightened it.
(22)
MURIK RAHLIH:
The front part of the saddle.
(23)
ARKHA:
He loosened it.
(24)
WASIM:
Beautiful,
handsome and attractive.
(25)
WADI MUHASSAR:
The valley where the elephants of the People of the Elephant (Ashab al-Fil) became exhausted,
or became helpless and powerless.
(26)
JAMRATUL KUBRA:
Jamrat al-‘Aqabah, which at that time was near the tree,
on the 10th of Dhu al-Hijjah, only the large jamrah is pelted with pebbles.
(27)
HASA AL-KHADHF:
Those small pebbles which can be thrown by placing them between two fingers.
(28)
INZI‘U:
Draw water by pulling up the bucket and give to drink.
SALA ‘ANIL QAWM:
He asked the people who came to him,
"Who are you?"
because at that time, in the latter part of his life, he had become blind.
(2)
NAZA‘A ZIRRAY AL-A‘LA:
He opened my upper button,
the purpose was to uncover the chest and lovingly and affectionately place his hand on it.
(3)
NISAJAH:
A woven small sheet.
(4)
MISHJAB:
A stool for placing clothes.
(5)
ISTATHFIRI:
Tie a loincloth (lungi).
(6)
AHALLA BIT-TAWHEED:
He began to recite the talbiyah.
(7)
ISTALAMA AR-RUKN:
He kissed the Black Stone (Hajar al-Aswad),
he kissed it.
When the word "ar-rukn" is mentioned without qualification, it refers to the Black Stone.
(8)
INSABBAT QADAMAH:
The feet of the Prophet (sallallahu alayhi wa sallam) descended into a lower area,
the Prophet (sallallahu alayhi wa sallam) reached a lower part.
(9)
MUHARRISHAN:
To incite,
to provoke someone against another,
active participle,
one who incites.
(10)
NAMIRAH:
A valley adjacent to Arafat which is not part of Arafat.
(11)
AL-MASH‘AR AL-HARAM:
A hill in Muzdalifah which is also called Qazah,
in the pre-Islamic era, the Quraysh used to stop here,
they would not go further to Arafat,
because it is outside the boundaries of the Haram, and their belief was
that the people of the Haram should not leave the Haram.
(12)
BATN AL-WADI:
By this is meant the valley of ‘Arafah, which according to all Imams except Imam Malik,
is not included in Arafat.
(13)
KA-HURMATI YAWMIKUM HADHA:
Just as the sanctity and reverence of this day is extremely severe and emphasized,
in the same way, shedding each other's blood or looting wealth is an extremely heinous crime and a great sin.
(14)
KALIMATULLAH:
By this is meant the marriage contract,
the words of proposal and acceptance.
(15)
DARBAN GHAYRA MUBARRIH:
A beating that is not severe or harsh,
because "barah" means hardship.
(16)
LA YUTI’NA FURUSHKUM AHADAN TAKRAHUNAH:
Do not allow any man or woman, whether your own or a stranger, to enter your house and sit,
whom the husband does not like.
(17)
KITAB ALLAH:
The law and ordinance of Allah,
whether it is in the Qur'an or in the Sunnah,
as in the hadith of (fa akhidh ya Anis),
and it is also correct to mean the Qur'an specifically, because the original divine ordinance is that,
the Sunnah is its explainer and clarifier.
(18)
YANKITUHA ILAN-NAS:
He would incline it towards the people,
just as (this) is lowered to dig the earth,
in the same way, he would point towards the people with his finger.
(19)
SAKHARAT:
The stones spread at the base of Jabal Rahmah,
Jabal Rahmah is in the middle of Arafat,
standing near it for wuquf in Arafat is recommended.
(20)
HABL AL-MUSHAH:
The place where the pedestrians gather,
if it is JABAL AL-MUSHAH, then it means
the path of the pedestrians.
(21)
SHANAQA:
He pulled it towards himself,
tightened it.
(22)
MURIK RAHLIH:
The front part of the saddle.
(23)
ARKHA:
He loosened it.
(24)
WASIM:
Beautiful,
handsome and attractive.
(25)
WADI MUHASSAR:
The valley where the elephants of the People of the Elephant (Ashab al-Fil) became exhausted,
or became helpless and powerless.
(26)
JAMRATUL KUBRA:
Jamrat al-‘Aqabah, which at that time was near the tree,
on the 10th of Dhu al-Hijjah, only the large jamrah is pelted with pebbles.
(27)
HASA AL-KHADHF:
Those small pebbles which can be thrown by placing them between two fingers.
(28)
INZI‘U:
Draw water by pulling up the bucket and give to drink.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 2950
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues: This hadith establishes that a woman experiencing postnatal bleeding (nifas) can enter into the state of ihram for Hajj, and the same ruling applies to a menstruating (ha’id) woman. According to the majority—Imam Abu Hanifah rahimahullah, Imam Shafi’i rahimahullah, and Ahmad rahimahullah—it is recommended (mustahabb) to perform ritual bath (ghusl) for ihram, while according to the Zahiri scholars, it is obligatory (fard). A woman experiencing menstruation (hayd) or postnatal bleeding (nifas) will perform all the rites of Hajj and ‘Umrah except for circumambulation (tawaf), which she cannot perform. It is also established from this that two units (rak‘ahs) of prayer are not necessary for ihram. A woman in menstruation (hayd) or postnatal bleeding (nifas) cannot perform prayer (salah).
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 2909
Shaykh Umar Farooq Saeedi
1905. Commentary:
➊ The noble Companions (radi Allahu anhum ajma'in) had immense love for the Prophet’s (sallallahu alayhi wa sallam) family (Ahl al-Bayt). Loving and maintaining love for the Ahl al-Bayt is a part of the faith of Ahl al-Hadith, that is, Ahl al-Sunnah wa’l-Jama‘ah. (O Allah! Bear witness that we have immense love for Your Prophet and his family. Radi Allahu anhum ajma'in. Grant us resurrection among these righteous ones. Ameen.) For details on the creed of love for Ahl al-Bayt, see Tafsir Ibn Kathir under the noble verse: “Say: I do not ask you for any reward except love for my near relatives” (al-Shura 23).
➋ The members of the Ahl al-Bayt were eager and desirous to acquire the knowledge of the Prophet (sallallahu alayhi wa sallam), and they maintained deep scholarly relations with the other noble Companions (radi Allahu anhum ajma'in).
➌ Praying with an uncovered head is permissible. However, covering the shoulders is necessary, unless clothing is not available. But to always remain bareheaded as a habit and to pray bareheaded is against Islamic traditions and the practice of the Salaf.
➍ The number of people who performed Hajj in the company of the Messenger of Allah (sallallahu alayhi wa sallam) was ninety thousand, and according to another narration, one hundred and thirty thousand. And Allah knows best.
➎ The fundamental source of religion is solely and only Muhammad, the Messenger of Allah (sallallahu alayhi wa sallam).
➏ Women in postnatal bleeding (nifas) and menstruation (hayd) should perform ritual bath (ghusl) and don the ihram, recite the talbiyah, and remain engaged in general remembrances. Since during these days they do not pray nor can they enter the mosque, they also cannot perform tawaf.
➐ Three names of the Prophet’s (sallallahu alayhi wa sallam) she-camel are mentioned: Qaswa’, ‘Adba’, and Jad‘a’.
➑ The most virtuous and recommended talbiyah is the one chosen by the Messenger of Allah (sallallahu alayhi wa sallam). Some other phrases are also reported from the noble Companions (radi Allahu anhum ajma'in). For example, the words of ‘Umar (radi Allahu ta‘ala anhu) were: (Labbayka dha al-ni‘ma’ wa’l-fadl al-hasan, labbayka marhuwwan minka wa marghuban ilayk). From Ibn ‘Umar (radi Allahu ta‘ala anhu) it is narrated: (Labbayka wa sa‘dayka wa’l-khayru biyadayka wa’l-raghba’ ilayka wa’l-‘amal). From Anas (radi Allahu ta‘ala anhu) it is reported: (Labbayka haqqan ta‘abbudu wa riqqan).
➒ After the Black Stone (Hajar al-Aswad) is the door of the Ka‘bah, and for the preceding corner, the term “al-rukn” is used as a rule. It is also called Rukn Yamani.
➓ In the arrival circumambulation (tawaf al-qudum), the practice of brisk walking (raml) is an established, mutawatir sunnah. Although its origin was to display physical strength before the disbelievers, now that reason no longer exists; only following the Messenger (sallallahu alayhi wa sallam) is intended and required.1
➊ It is recommended to perform the two rak‘ahs of tawaf behind the Station of Ibrahim (‘alayhis salam). If one cannot pray there, then anywhere in Masjid al-Haram is permissible.1
➋ After the rak‘ahs of tawaf, touching (istilam) the Black Stone again is sunnah.1
➌ Upon ascending Safa and Marwah, one should face the Ka‘bah and recite the prescribed remembrances, whether the Ka‘bah is visible or not.1
➍ Nowadays, green pillars have been installed to mark the area of the valley.1
➎ The Messenger of Allah (sallallahu alayhi wa sallam) did not possess knowledge of the unseen.1
➏ This cancellation (of intention) is still permissible; that is, if someone performing Hajj as mufrid (single Hajj) wishes, he can convert his ihram to ‘umrah.1
➐ The Ahl al-Bayt of the Prophet (sallallahu alayhi wa sallam) are as bound by the matters of Shari‘ah as the rest of the Ummah. Likewise, the husband has the right to express displeasure with his family for opposing Shari‘ah matters and to enforce the Shari‘ah. Every Muslim should strive for the investigation of truth according to his ability, and the foundation of truth is the statement, action, and approval (iqrar) of the Messenger of Allah (sallallahu alayhi wa sallam).1
➒ The reason for naming the eighth of Dhu’l-Hijjah as Yawm al-Tarwiyah is that on this day people would collect water for the next day, as there was no water in ‘Arafat.20. It is recommended (mustahabb) to spend this night in Mina; it is not obligatory. The sunnah is to depart for ‘Arafat only after sunrise. The Quraysh, due to their pride in being people of the Haram, would not go outside the boundaries of the Haram (whereas ‘Arafat is outside the Haram) and would perform the standing (wuquf) at Muzdalifah. In contrast, the other Arab tribes would all reach ‘Arafat. The Messenger of Allah (sallallahu alayhi wa sallam) clarified the matter of Shari‘ah that there is no distinction for anyone in this; even the Quraysh must go to ‘Arafat like everyone else. (Sahih al-Bukhari, Tafsir, Hadith 4520; Sahih Muslim, Hajj, Hadith 1219).2
➌ The muhrim (one in ihram) may sit or stand in the shade, whether it is a tent, an umbrella, or something else, but he should not place or wrap cloth on his head.2
➍ The valley of ‘Urnah is adjacent to ‘Arafat, but according to the majority, it is not part of ‘Arafat. Here, before the Zuhr prayer, two sermons are delivered, whereas on the other days of Hajj, if there are sermons, there is only one each.2
➎ Those in authority and office bearers should first make themselves and their relatives adhere to a general command before enforcing it on others; this increases acceptance.26. Holding fast to the Book of Allah and adhering to it (i.e., acting upon it) necessitates acting upon the established Sunnah of the Messenger of Allah (sallallahu alayhi wa sallam). Without this, the claim of holding fast to the Book of Allah is incomplete. This subject is mentioned in many verses. For example, Allah the Exalted said: “Say: Obey Allah and the Messenger” (Aal ‘Imran 32); and He said: “Whoever obeys the Messenger has indeed obeyed Allah” (al-Nisa’ 80); and He said: “Whatever the Messenger gives you, take it; and whatever he forbids you, abstain from it” (al-Hashr 7).2
➐ In ‘Arafat, it is sunnah to combine Zuhr and ‘Asr prayers at the earlier time (jam‘ taqdim) and to shorten them (qasr). No other sunnah or nafl prayers are to be performed at this time.2
➑ The standing (wuquf) at ‘Arafat is an essential pillar of Hajj; without it, Hajj is not valid. The entire plain of ‘Arafat is a place of standing; no particular spot has any special virtue. The time for this standing is from the decline of the sun on the ninth day until the true dawn of the next day. The meaning of wuquf is not to stand on one’s feet, but to remain in this plain, whether standing, sitting, or lying down. The sunnah is to depart from here after sunset.29. Due to the extreme crowd, the Prophet (sallallahu alayhi wa sallam) was holding his mount firmly.30. Showing mercy and kindness to animals is an essential part of Islamic Shari‘ah ethics.3
➊ In Muzdalifah, it is sunnah to combine Maghrib and ‘Isha’ prayers at the later time (jam‘ ta’khir) and to shorten them (qasr). No nafl or tahajjud prayers are to be performed that night.3
➋ The polytheists would depart from Muzdalifah after sunrise. The Messenger of Allah (sallallahu alayhi wa sallam), in opposition to them, chose to depart before sunrise.3
➌ After the warning of the Messenger of Allah (sallallahu alayhi wa sallam), al-Fadl (radi Allahu ta‘ala anhu) began to look elsewhere.3
➍ It is well-known that the Companions of the Elephant (Ashab al-Fil) were punished in this very plain of resurrection.3
➎ On the tenth day, only one jamrah (Jamrah al-Kubra) is pelted with pebbles, and on the remaining days, all three jamarat are pelted. The pebbles should be small (hasat al-khadhf). According to Imam al-Shafi‘i (rahimahullah), they should be smaller than a fingertip in length and width. Imam al-Nawawi (rahimahullah) writes that they should be the size of a date stone, and some have said the size of small iron pellets. Throwing large stones or shoes is not a Shari‘ah act but is impermissible.3
➏ It is preferable to slaughter or sacrifice one’s own animal. The Messenger of Allah (sallallahu alayhi wa sallam) offered sacrifices equal to the number of his years. After the tenth, the next three days (Ayyam al-Tashriq) are also days of sacrifice, but the fact that the Messenger of Allah (sallallahu alayhi wa sallam) performed all his sacrifices on the first day is proof of its superiority.3
➐ One should also eat from one’s own sacrificial meat.3
➑ The tawaf of the tenth day is a pillar of Hajj; it is also called tawaf al-ifadah or tawaf al-ziyarah.3
➒ Serving the pilgrims is an act of immense reward and merit. One should participate in it in every possible way.40. The Messenger of Allah (sallallahu alayhi wa sallam) drank water standing at this occasion.
➊ The noble Companions (radi Allahu anhum ajma'in) had immense love for the Prophet’s (sallallahu alayhi wa sallam) family (Ahl al-Bayt). Loving and maintaining love for the Ahl al-Bayt is a part of the faith of Ahl al-Hadith, that is, Ahl al-Sunnah wa’l-Jama‘ah. (O Allah! Bear witness that we have immense love for Your Prophet and his family. Radi Allahu anhum ajma'in. Grant us resurrection among these righteous ones. Ameen.) For details on the creed of love for Ahl al-Bayt, see Tafsir Ibn Kathir under the noble verse: “Say: I do not ask you for any reward except love for my near relatives” (al-Shura 23).
➋ The members of the Ahl al-Bayt were eager and desirous to acquire the knowledge of the Prophet (sallallahu alayhi wa sallam), and they maintained deep scholarly relations with the other noble Companions (radi Allahu anhum ajma'in).
➌ Praying with an uncovered head is permissible. However, covering the shoulders is necessary, unless clothing is not available. But to always remain bareheaded as a habit and to pray bareheaded is against Islamic traditions and the practice of the Salaf.
➍ The number of people who performed Hajj in the company of the Messenger of Allah (sallallahu alayhi wa sallam) was ninety thousand, and according to another narration, one hundred and thirty thousand. And Allah knows best.
➎ The fundamental source of religion is solely and only Muhammad, the Messenger of Allah (sallallahu alayhi wa sallam).
➏ Women in postnatal bleeding (nifas) and menstruation (hayd) should perform ritual bath (ghusl) and don the ihram, recite the talbiyah, and remain engaged in general remembrances. Since during these days they do not pray nor can they enter the mosque, they also cannot perform tawaf.
➐ Three names of the Prophet’s (sallallahu alayhi wa sallam) she-camel are mentioned: Qaswa’, ‘Adba’, and Jad‘a’.
➑ The most virtuous and recommended talbiyah is the one chosen by the Messenger of Allah (sallallahu alayhi wa sallam). Some other phrases are also reported from the noble Companions (radi Allahu anhum ajma'in). For example, the words of ‘Umar (radi Allahu ta‘ala anhu) were: (Labbayka dha al-ni‘ma’ wa’l-fadl al-hasan, labbayka marhuwwan minka wa marghuban ilayk). From Ibn ‘Umar (radi Allahu ta‘ala anhu) it is narrated: (Labbayka wa sa‘dayka wa’l-khayru biyadayka wa’l-raghba’ ilayka wa’l-‘amal). From Anas (radi Allahu ta‘ala anhu) it is reported: (Labbayka haqqan ta‘abbudu wa riqqan).
➒ After the Black Stone (Hajar al-Aswad) is the door of the Ka‘bah, and for the preceding corner, the term “al-rukn” is used as a rule. It is also called Rukn Yamani.
➓ In the arrival circumambulation (tawaf al-qudum), the practice of brisk walking (raml) is an established, mutawatir sunnah. Although its origin was to display physical strength before the disbelievers, now that reason no longer exists; only following the Messenger (sallallahu alayhi wa sallam) is intended and required.1
➊ It is recommended to perform the two rak‘ahs of tawaf behind the Station of Ibrahim (‘alayhis salam). If one cannot pray there, then anywhere in Masjid al-Haram is permissible.1
➋ After the rak‘ahs of tawaf, touching (istilam) the Black Stone again is sunnah.1
➌ Upon ascending Safa and Marwah, one should face the Ka‘bah and recite the prescribed remembrances, whether the Ka‘bah is visible or not.1
➍ Nowadays, green pillars have been installed to mark the area of the valley.1
➎ The Messenger of Allah (sallallahu alayhi wa sallam) did not possess knowledge of the unseen.1
➏ This cancellation (of intention) is still permissible; that is, if someone performing Hajj as mufrid (single Hajj) wishes, he can convert his ihram to ‘umrah.1
➐ The Ahl al-Bayt of the Prophet (sallallahu alayhi wa sallam) are as bound by the matters of Shari‘ah as the rest of the Ummah. Likewise, the husband has the right to express displeasure with his family for opposing Shari‘ah matters and to enforce the Shari‘ah. Every Muslim should strive for the investigation of truth according to his ability, and the foundation of truth is the statement, action, and approval (iqrar) of the Messenger of Allah (sallallahu alayhi wa sallam).1
➒ The reason for naming the eighth of Dhu’l-Hijjah as Yawm al-Tarwiyah is that on this day people would collect water for the next day, as there was no water in ‘Arafat.20. It is recommended (mustahabb) to spend this night in Mina; it is not obligatory. The sunnah is to depart for ‘Arafat only after sunrise. The Quraysh, due to their pride in being people of the Haram, would not go outside the boundaries of the Haram (whereas ‘Arafat is outside the Haram) and would perform the standing (wuquf) at Muzdalifah. In contrast, the other Arab tribes would all reach ‘Arafat. The Messenger of Allah (sallallahu alayhi wa sallam) clarified the matter of Shari‘ah that there is no distinction for anyone in this; even the Quraysh must go to ‘Arafat like everyone else. (Sahih al-Bukhari, Tafsir, Hadith 4520; Sahih Muslim, Hajj, Hadith 1219).2
➌ The muhrim (one in ihram) may sit or stand in the shade, whether it is a tent, an umbrella, or something else, but he should not place or wrap cloth on his head.2
➍ The valley of ‘Urnah is adjacent to ‘Arafat, but according to the majority, it is not part of ‘Arafat. Here, before the Zuhr prayer, two sermons are delivered, whereas on the other days of Hajj, if there are sermons, there is only one each.2
➎ Those in authority and office bearers should first make themselves and their relatives adhere to a general command before enforcing it on others; this increases acceptance.26. Holding fast to the Book of Allah and adhering to it (i.e., acting upon it) necessitates acting upon the established Sunnah of the Messenger of Allah (sallallahu alayhi wa sallam). Without this, the claim of holding fast to the Book of Allah is incomplete. This subject is mentioned in many verses. For example, Allah the Exalted said: “Say: Obey Allah and the Messenger” (Aal ‘Imran 32); and He said: “Whoever obeys the Messenger has indeed obeyed Allah” (al-Nisa’ 80); and He said: “Whatever the Messenger gives you, take it; and whatever he forbids you, abstain from it” (al-Hashr 7).2
➐ In ‘Arafat, it is sunnah to combine Zuhr and ‘Asr prayers at the earlier time (jam‘ taqdim) and to shorten them (qasr). No other sunnah or nafl prayers are to be performed at this time.2
➑ The standing (wuquf) at ‘Arafat is an essential pillar of Hajj; without it, Hajj is not valid. The entire plain of ‘Arafat is a place of standing; no particular spot has any special virtue. The time for this standing is from the decline of the sun on the ninth day until the true dawn of the next day. The meaning of wuquf is not to stand on one’s feet, but to remain in this plain, whether standing, sitting, or lying down. The sunnah is to depart from here after sunset.29. Due to the extreme crowd, the Prophet (sallallahu alayhi wa sallam) was holding his mount firmly.30. Showing mercy and kindness to animals is an essential part of Islamic Shari‘ah ethics.3
➊ In Muzdalifah, it is sunnah to combine Maghrib and ‘Isha’ prayers at the later time (jam‘ ta’khir) and to shorten them (qasr). No nafl or tahajjud prayers are to be performed that night.3
➋ The polytheists would depart from Muzdalifah after sunrise. The Messenger of Allah (sallallahu alayhi wa sallam), in opposition to them, chose to depart before sunrise.3
➌ After the warning of the Messenger of Allah (sallallahu alayhi wa sallam), al-Fadl (radi Allahu ta‘ala anhu) began to look elsewhere.3
➍ It is well-known that the Companions of the Elephant (Ashab al-Fil) were punished in this very plain of resurrection.3
➎ On the tenth day, only one jamrah (Jamrah al-Kubra) is pelted with pebbles, and on the remaining days, all three jamarat are pelted. The pebbles should be small (hasat al-khadhf). According to Imam al-Shafi‘i (rahimahullah), they should be smaller than a fingertip in length and width. Imam al-Nawawi (rahimahullah) writes that they should be the size of a date stone, and some have said the size of small iron pellets. Throwing large stones or shoes is not a Shari‘ah act but is impermissible.3
➏ It is preferable to slaughter or sacrifice one’s own animal. The Messenger of Allah (sallallahu alayhi wa sallam) offered sacrifices equal to the number of his years. After the tenth, the next three days (Ayyam al-Tashriq) are also days of sacrifice, but the fact that the Messenger of Allah (sallallahu alayhi wa sallam) performed all his sacrifices on the first day is proof of its superiority.3
➐ One should also eat from one’s own sacrificial meat.3
➑ The tawaf of the tenth day is a pillar of Hajj; it is also called tawaf al-ifadah or tawaf al-ziyarah.3
➒ Serving the pilgrims is an act of immense reward and merit. One should participate in it in every possible way.40. The Messenger of Allah (sallallahu alayhi wa sallam) drank water standing at this occasion.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 1905
Maulana Ataullah Sajid
Benefits and Issues:
➊ An elder should treat the youth with kindness.
➋ Being blind is not an obstacle to acquiring knowledge or to teaching and preaching.
➌ It is permissible to pray in a small garment even if a larger one is available.
➍ For men, covering the head in prayer is not obligatory, even if a cloth is available for covering. However, making it a habit to remain bareheaded or to pray bareheaded is contrary to the example and practice of the Prophet sallallahu alayhi wa sallam and the noble Companions radi Allahu anhum. For women, covering the head is obligatory, even if she is praying alone at home.
➎ The actions of the Messenger of Allah sallallahu alayhi wa sallam are an explanation of the Qur’an. The command for Hajj is in the Noble Qur’an, but its method of performance is known from the statements and actions of the Messenger of Allah sallallahu alayhi wa sallam.
➏ The miqat for the people of Madinah is Dhu’l-Hulayfah. Nowadays, it is called Abar Ali or Bir Ali. Those traveling from Madinah for Hajj or Umrah should enter into ihram from here.
➐ Menstruation (hayd) and postnatal bleeding (nifas) are not obstacles to Hajj.
➑ The command to tie a cloth was given so that cotton or similar material could be placed inside it, so that the blood would be absorbed and other clothes would not be soiled.
➒ Asma bint Umays radi Allahu anha was a renowned female Companion. She was first married to Ja’far al-Tayyar radi Allahu anhu and migrated with him to Abyssinia. She had three sons from Ja’far radi Allahu anhu. Ja’far was martyred in the Battle of Mu’tah in 8 AH. After that, Muhammad ibn Abi Bakr radi Allahu anhu was born to her. When Abu Bakr radi Allahu anhu passed away in 13 AH, she married Ali radi Allahu ta’ala anhu, from whom Yahya radi Allahu anhu was born. She was the maternal half-sister of Umm al-Mu’minin Maymunah bint Harith radi Allahu anha and the full sister of Umm al-Fadl radi Allahu anha, the respected wife of Abbas radi Allahu anhu.
➓ When reciting the talbiyah, it is best to use the words recited by the Messenger of Allah sallallahu alayhi wa sallam. However, other words are also permissible, provided they express the oneness of Allah and devotion to Him.
⓫ It is Sunnah to recite Surah al-Kafirun and Surah al-Ikhlas in the two rak‘ahs after tawaf.
⓬ It is Sunnah to face the Ka‘bah and supplicate on each round at Safa and Marwah.
⓭ It is permissible to change the intention from Hajj ifrad to Umrah and perform Hajj tamattu‘.
⓮ Whoever has not brought a sacrificial animal from the miqat should perform Hajj tamattu‘.
⓯ Performing Umrah during the months of Hajj is permissible.
⓰ After hearing a hadith from one narrator, it is permissible to ask another narrator or teacher for further confirmation, as Ali radi Allahu anhu, after hearing the ruling about exiting ihram from Fatimah radi Allahu anha, sought confirmation from the Prophet sallallahu alayhi wa sallam.
⓱ One performing Hajj tamattu‘ should exit ihram after Umrah and then re-enter ihram on the 8th of Dhu’l-Hijjah.
⓲ This ihram should be donned from one’s residence in Makkah; there is no need to go to the miqat for this.
⓳ In Mina, five prayers are to be performed from the Dhuhr of the 8th of Dhu’l-Hijjah until the Fajr of the 9th of Dhu’l-Hijjah.
⓴ On the 9th of Dhu’l-Hijjah, one should stay at Namirah before noon, and after noon, enter the plain of Arafat.
(21) The time for staying in Arafat is from noon (zawal) until sunset. This is the most important pillar of Hajj.
(22) Whoever cannot reach Arafat on time should arrive there at any time during the night before dawn (subh sadiq). His Hajj will also be valid. See: (Sunan Ibn Majah, Hadith: 3015)
(23) In Arafat, one should supplicate facing the qiblah, whether standing or sitting, and remain engaged in the remembrance of Allah.
(24) After sunset, one should depart from Arafat without performing the Maghrib prayer.
(25) It is Sunnah to combine Maghrib and Isha prayers in Muzdalifah. Performing Maghrib prayer on the way is contrary to the Sunnah.
(26) Some people stay awake and perform supererogatory prayers (nawafil) during the night in Muzdalifah, but sleeping that night is the Sunnah. The real reward lies in following the Sunnah, not in exerting oneself contrary to it.
(27) After Fajr prayer in Muzdalifah, one should remain engaged in remembrance and supplication until there is sufficient light before sunrise.
(28) One who makes a mistake should be corrected gently and prevented from the mistake. Reprimanding should be avoided as much as possible.
(29) One should avoid visiting places where Allah’s punishment descended upon a people. Considering such places as sites of recreation is against Islamic teachings.
(30) On the 10th of Dhu’l-Hijjah, only the major jamrah is to be pelted.
(31) Only seven pebbles should be thrown at the jamrah.
(32) Throwing large stones, rocks, or shoes is excessiveness (ghuluw), which pleases Shaytan.
(33) The order of actions on the 10th of Dhu’l-Hijjah is: stoning (rami), sacrifice (qurbani), shaving or cutting the hair (hajamat), and tawaf of the Ka‘bah. If this order is not maintained, no expiation (dam) or compensation (fidyah) is required.
(34) The obligatory amount for sacrifice is one sheep or goat, male or female, or one share in a cow or camel. If one has the means, more animals may be sacrificed.
(35) The meat of the sacrifice is the right of the poor and needy, though it is Sunnah to eat from it oneself as well.
(36) Drinking Zamzam water is Sunnah and meritorious.
➊ An elder should treat the youth with kindness.
➋ Being blind is not an obstacle to acquiring knowledge or to teaching and preaching.
➌ It is permissible to pray in a small garment even if a larger one is available.
➍ For men, covering the head in prayer is not obligatory, even if a cloth is available for covering. However, making it a habit to remain bareheaded or to pray bareheaded is contrary to the example and practice of the Prophet sallallahu alayhi wa sallam and the noble Companions radi Allahu anhum. For women, covering the head is obligatory, even if she is praying alone at home.
➎ The actions of the Messenger of Allah sallallahu alayhi wa sallam are an explanation of the Qur’an. The command for Hajj is in the Noble Qur’an, but its method of performance is known from the statements and actions of the Messenger of Allah sallallahu alayhi wa sallam.
➏ The miqat for the people of Madinah is Dhu’l-Hulayfah. Nowadays, it is called Abar Ali or Bir Ali. Those traveling from Madinah for Hajj or Umrah should enter into ihram from here.
➐ Menstruation (hayd) and postnatal bleeding (nifas) are not obstacles to Hajj.
➑ The command to tie a cloth was given so that cotton or similar material could be placed inside it, so that the blood would be absorbed and other clothes would not be soiled.
➒ Asma bint Umays radi Allahu anha was a renowned female Companion. She was first married to Ja’far al-Tayyar radi Allahu anhu and migrated with him to Abyssinia. She had three sons from Ja’far radi Allahu anhu. Ja’far was martyred in the Battle of Mu’tah in 8 AH. After that, Muhammad ibn Abi Bakr radi Allahu anhu was born to her. When Abu Bakr radi Allahu anhu passed away in 13 AH, she married Ali radi Allahu ta’ala anhu, from whom Yahya radi Allahu anhu was born. She was the maternal half-sister of Umm al-Mu’minin Maymunah bint Harith radi Allahu anha and the full sister of Umm al-Fadl radi Allahu anha, the respected wife of Abbas radi Allahu anhu.
➓ When reciting the talbiyah, it is best to use the words recited by the Messenger of Allah sallallahu alayhi wa sallam. However, other words are also permissible, provided they express the oneness of Allah and devotion to Him.
⓫ It is Sunnah to recite Surah al-Kafirun and Surah al-Ikhlas in the two rak‘ahs after tawaf.
⓬ It is Sunnah to face the Ka‘bah and supplicate on each round at Safa and Marwah.
⓭ It is permissible to change the intention from Hajj ifrad to Umrah and perform Hajj tamattu‘.
⓮ Whoever has not brought a sacrificial animal from the miqat should perform Hajj tamattu‘.
⓯ Performing Umrah during the months of Hajj is permissible.
⓰ After hearing a hadith from one narrator, it is permissible to ask another narrator or teacher for further confirmation, as Ali radi Allahu anhu, after hearing the ruling about exiting ihram from Fatimah radi Allahu anha, sought confirmation from the Prophet sallallahu alayhi wa sallam.
⓱ One performing Hajj tamattu‘ should exit ihram after Umrah and then re-enter ihram on the 8th of Dhu’l-Hijjah.
⓲ This ihram should be donned from one’s residence in Makkah; there is no need to go to the miqat for this.
⓳ In Mina, five prayers are to be performed from the Dhuhr of the 8th of Dhu’l-Hijjah until the Fajr of the 9th of Dhu’l-Hijjah.
⓴ On the 9th of Dhu’l-Hijjah, one should stay at Namirah before noon, and after noon, enter the plain of Arafat.
(21) The time for staying in Arafat is from noon (zawal) until sunset. This is the most important pillar of Hajj.
(22) Whoever cannot reach Arafat on time should arrive there at any time during the night before dawn (subh sadiq). His Hajj will also be valid. See: (Sunan Ibn Majah, Hadith: 3015)
(23) In Arafat, one should supplicate facing the qiblah, whether standing or sitting, and remain engaged in the remembrance of Allah.
(24) After sunset, one should depart from Arafat without performing the Maghrib prayer.
(25) It is Sunnah to combine Maghrib and Isha prayers in Muzdalifah. Performing Maghrib prayer on the way is contrary to the Sunnah.
(26) Some people stay awake and perform supererogatory prayers (nawafil) during the night in Muzdalifah, but sleeping that night is the Sunnah. The real reward lies in following the Sunnah, not in exerting oneself contrary to it.
(27) After Fajr prayer in Muzdalifah, one should remain engaged in remembrance and supplication until there is sufficient light before sunrise.
(28) One who makes a mistake should be corrected gently and prevented from the mistake. Reprimanding should be avoided as much as possible.
(29) One should avoid visiting places where Allah’s punishment descended upon a people. Considering such places as sites of recreation is against Islamic teachings.
(30) On the 10th of Dhu’l-Hijjah, only the major jamrah is to be pelted.
(31) Only seven pebbles should be thrown at the jamrah.
(32) Throwing large stones, rocks, or shoes is excessiveness (ghuluw), which pleases Shaytan.
(33) The order of actions on the 10th of Dhu’l-Hijjah is: stoning (rami), sacrifice (qurbani), shaving or cutting the hair (hajamat), and tawaf of the Ka‘bah. If this order is not maintained, no expiation (dam) or compensation (fidyah) is required.
(34) The obligatory amount for sacrifice is one sheep or goat, male or female, or one share in a cow or camel. If one has the means, more animals may be sacrificed.
(35) The meat of the sacrifice is the right of the poor and needy, though it is Sunnah to eat from it oneself as well.
(36) Drinking Zamzam water is Sunnah and meritorious.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 3074
Maulana Ataullah Sajid
Benefits and Issues:
The meaning of tying a cloth is that cotton or something similar is placed inside it so that the blood does not soil other clothes and there is no inconvenience.
The meaning of tying a cloth is that cotton or something similar is placed inside it so that the blood does not soil other clothes and there is no inconvenience.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 2913
Hafiz Muhammad Ameen
(1) "Nine years" — During this period, you performed three ‘umrahs but did not perform Hajj.
(2) "It was announced." — So that all the Muslims present could attain the honor of seeing the Messenger of Allah (sallallahu alayhi wa sallam), companionship, and following him. They could learn the rites of Hajj directly from you, acquire knowledge of other matters of the Shari‘ah from you, and so that the unity and grandeur of the Muslims could be displayed.
(3) "The intention was for Hajj." — That is, at the time of departure from Madinah; otherwise, at the time of donning the ihram, some people had also made the intention for ‘umrah, as has been mentioned previously. Or, it refers to the majority.
(4) Imam al-Nasa’i rahimahullah perhaps deduced from the words "intention" that explicit mention of Hajj or ‘umrah is not necessary. However, this hadith does not clarify the relevant issue. In many narrations, the words [لبَّيكَ بعُمرةٍ وحجَّةٍ] are explicitly mentioned from the Messenger of Allah (sallallahu alayhi wa sallam). See: (Sahih al-Bukhari, Hajj, Hadith: 1563, and Sahih Muslim, Hajj, Hadith: 1232). In any case, it is agreed upon that intention is sufficient. Explicit mention of Hajj or ‘umrah with the talbiyah is not necessary, although if it is mentioned in the initial talbiyah, it is good.
(2) "It was announced." — So that all the Muslims present could attain the honor of seeing the Messenger of Allah (sallallahu alayhi wa sallam), companionship, and following him. They could learn the rites of Hajj directly from you, acquire knowledge of other matters of the Shari‘ah from you, and so that the unity and grandeur of the Muslims could be displayed.
(3) "The intention was for Hajj." — That is, at the time of departure from Madinah; otherwise, at the time of donning the ihram, some people had also made the intention for ‘umrah, as has been mentioned previously. Or, it refers to the majority.
(4) Imam al-Nasa’i rahimahullah perhaps deduced from the words "intention" that explicit mention of Hajj or ‘umrah is not necessary. However, this hadith does not clarify the relevant issue. In many narrations, the words [لبَّيكَ بعُمرةٍ وحجَّةٍ] are explicitly mentioned from the Messenger of Allah (sallallahu alayhi wa sallam). See: (Sahih al-Bukhari, Hajj, Hadith: 1563, and Sahih Muslim, Hajj, Hadith: 1232). In any case, it is agreed upon that intention is sufficient. Explicit mention of Hajj or ‘umrah with the talbiyah is not necessary, although if it is mentioned in the initial talbiyah, it is good.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 2741
Hafiz Muhammad Ameen
(1) This narration has already been mentioned in detail earlier. Please see Hadith: 2664, 2665.
(2) The ritual bath (ghusl) performed by a woman experiencing postnatal bleeding (nifas) at the time of entering the state of ihram is not for purification, but solely as a Sunnah of ihram, so that during the days of ihram she may be protected from lice or dirt on the head or body. A menstruating woman (ha’idh) will also perform this ritual bath (ghusl). After the bath, the talbiyah is recited, and then all the other rites except for the circumambulation (tawaf) may be performed, even if the blood of menstruation or postnatal bleeding is still flowing. (For this reason, the instruction to tie a cloth pad was given.) When this state ends, she may perform the circumambulation (tawaf) later, no matter how much delay occurs.
(3) There is a difference of opinion regarding the performance of sa’i between Safa and Marwah by a woman in menstruation or postnatal bleeding; however, the more cautious and superior opinion is that she should also not perform the sa’i of Safa and Marwah. And Allah knows best.
(2) The ritual bath (ghusl) performed by a woman experiencing postnatal bleeding (nifas) at the time of entering the state of ihram is not for purification, but solely as a Sunnah of ihram, so that during the days of ihram she may be protected from lice or dirt on the head or body. A menstruating woman (ha’idh) will also perform this ritual bath (ghusl). After the bath, the talbiyah is recited, and then all the other rites except for the circumambulation (tawaf) may be performed, even if the blood of menstruation or postnatal bleeding is still flowing. (For this reason, the instruction to tie a cloth pad was given.) When this state ends, she may perform the circumambulation (tawaf) later, no matter how much delay occurs.
(3) There is a difference of opinion regarding the performance of sa’i between Safa and Marwah by a woman in menstruation or postnatal bleeding; however, the more cautious and superior opinion is that she should also not perform the sa’i of Safa and Marwah. And Allah knows best.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 2762
Hafiz Muhammad Ameen
This is not an obligatory (fard) ritual bath (ghusl). If there is a necessity and the ritual bath is not performed, it will still suffice; however, it should not be omitted without a valid reason.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 2763
Hafiz Muhammad Ameen
(1) “Aishah radi Allahu anha had assumed the ihram for ‘umrah”—these words apparently give the impression that Aishah radi Allahu anha had assumed the ihram for ‘umrah from the very beginning, but this is not correct. The actual matter is that Aishah radi Allahu anha and most people had assumed the ihram for Hajj. On the way, based on revelation, the Prophet sallallahu alayhi wa sallam instructed that those who did not have sacrificial animals with them should convert their ihram for Hajj into ihram for ‘umrah, and after performing ‘umrah, become lawful (halal). Aishah radi Allahu anha also did not have a sacrificial animal with her, so she converted her ihram for Hajj into ihram for ‘umrah. When they reached near Makkah, she began menstruating, so she could not perform ‘umrah. Her menstruation did not end until the Day of Tarwiyah (8th Dhu al-Hijjah), so she could not start Hajj after performing ‘umrah. This is why she was distressed, the details of which are mentioned in this hadith.
(2) Sarif: This is a place ten miles from Makkah al-Mukarramah.
(3) “What kind of becoming lawful (halal)?” Since she had initially assumed ihram for Hajj, and only three days remained before the rites of Hajj would begin, she was hesitant about becoming lawful (halal).
(4) “Complete lawfulness (halal)”—meaning you may have marital relations (intercourse).
(5) “Four nights”—You arrived in Makkah al-Mukarramah on the 4th of Dhu al-Hijjah, and on the 8th of Dhu al-Hijjah the pilgrims go to Mina. In between, there were only these three or four days.
(6) “Assume the ihram for Hajj”—meaning, along with ‘umrah, also assume the ihram for Hajj so that both are performed, as is mentioned at the end: “You have become free from both,” meaning both have been performed. In other words, only the intention for both is required; the actions will be only those of Hajj. This is the position of Imam Shafi‘i rahimahullah, whereas according to the Hanafis, in the case of qiran, ‘umrah must be performed separately and Hajj separately; only the ihram will be shared. They translate it as: “Leave the ihram for ‘umrah and assume only the ihram for Hajj.” But the final words: “You have become lawful from both Hajj and ‘umrah,” are contrary to this.
(7) “I feel something in my heart”—meaning my ‘umrah has not been separated from Hajj, therefore I am not at ease.
(8) “O ‘Abd al-Rahman!”—This ‘Abd al-Rahman was the real brother of Aishah radi Allahu anha.
(9) “Tan‘im”—This is a place approximately six kilometers from Makkah. It is the boundary between the area of solution (hill) and the sanctuary (haram). The intent of the Prophet sallallahu alayhi wa sallam was that she be taken there so that she could assume ihram for ‘umrah from there and perform a separate ‘umrah. The Messenger of Allah sallallahu alayhi wa sallam granted her permission to assume ihram for ‘umrah from there only to console her. Because Tan‘im or Masjid ‘Aishah is not a miqat from which ihram is assumed. At most, permission for such menstruating women to perform ‘umrah from there is established, not that every person may assume ihram from there and repeatedly perform ‘umrah, as many people do and call it the “small ‘umrah.” This custom and reasoning are baseless.
(10) “Spent the night at Muhassab”—This was the night of the 14th of Dhu al-Hijjah. On returning from Mina, you stayed here for the night. According to the Hanafis, spending this night at Muhassab is a Sunnah of Hajj, whereas according to other scholars, your staying here was coincidental. You did not consider it appropriate to take all your belongings to Makkah and then bring them back here, so you camped there. You went to Makkah al-Mukarramah without your belongings, performed the farewell tawaf, and returned during the night. This is explicitly narrated from some Companions. Muhassab is also called Hasbah, Hasba’, Abtah, Batha’, and Khayf Bani Kinana.
(2) Sarif: This is a place ten miles from Makkah al-Mukarramah.
(3) “What kind of becoming lawful (halal)?” Since she had initially assumed ihram for Hajj, and only three days remained before the rites of Hajj would begin, she was hesitant about becoming lawful (halal).
(4) “Complete lawfulness (halal)”—meaning you may have marital relations (intercourse).
(5) “Four nights”—You arrived in Makkah al-Mukarramah on the 4th of Dhu al-Hijjah, and on the 8th of Dhu al-Hijjah the pilgrims go to Mina. In between, there were only these three or four days.
(6) “Assume the ihram for Hajj”—meaning, along with ‘umrah, also assume the ihram for Hajj so that both are performed, as is mentioned at the end: “You have become free from both,” meaning both have been performed. In other words, only the intention for both is required; the actions will be only those of Hajj. This is the position of Imam Shafi‘i rahimahullah, whereas according to the Hanafis, in the case of qiran, ‘umrah must be performed separately and Hajj separately; only the ihram will be shared. They translate it as: “Leave the ihram for ‘umrah and assume only the ihram for Hajj.” But the final words: “You have become lawful from both Hajj and ‘umrah,” are contrary to this.
(7) “I feel something in my heart”—meaning my ‘umrah has not been separated from Hajj, therefore I am not at ease.
(8) “O ‘Abd al-Rahman!”—This ‘Abd al-Rahman was the real brother of Aishah radi Allahu anha.
(9) “Tan‘im”—This is a place approximately six kilometers from Makkah. It is the boundary between the area of solution (hill) and the sanctuary (haram). The intent of the Prophet sallallahu alayhi wa sallam was that she be taken there so that she could assume ihram for ‘umrah from there and perform a separate ‘umrah. The Messenger of Allah sallallahu alayhi wa sallam granted her permission to assume ihram for ‘umrah from there only to console her. Because Tan‘im or Masjid ‘Aishah is not a miqat from which ihram is assumed. At most, permission for such menstruating women to perform ‘umrah from there is established, not that every person may assume ihram from there and repeatedly perform ‘umrah, as many people do and call it the “small ‘umrah.” This custom and reasoning are baseless.
(10) “Spent the night at Muhassab”—This was the night of the 14th of Dhu al-Hijjah. On returning from Mina, you stayed here for the night. According to the Hanafis, spending this night at Muhassab is a Sunnah of Hajj, whereas according to other scholars, your staying here was coincidental. You did not consider it appropriate to take all your belongings to Makkah and then bring them back here, so you camped there. You went to Makkah al-Mukarramah without your belongings, performed the farewell tawaf, and returned during the night. This is explicitly narrated from some Companions. Muhassab is also called Hasbah, Hasba’, Abtah, Batha’, and Khayf Bani Kinana.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 2764
Shaykh Safi ur-Rahman Mubarakpuri
Lexical Explanation:
«فِيْ صِفَةِ حَجِّ النَّبِيِّ صلَّى اللهُ عَليهِ وسَلمَ» This is actually a reference to that lengthy hadith which will be mentioned in the Book of Hajj.
«اِبْدَءُوا بِمَا بَدَأَ اللهُ بِهِ» That which Allah the Exalted has mentioned first in the Noble Qur’an should be performed first in practice. And it is known that the Prophet sallallahu alayhi wa sallam said this when he intended to perform sa’i between Safa and Marwah, and resolved that the sa’i should begin from Safa first, because Allah the Exalted mentioned Safa first in the Qur’an. The statement of Allah the Exalted is: «إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ» [البقرۃ : 158 : 2] However, the author has brought this portion of the hadith in the chapter of ablution (wudu) to indicate that the generality of the wording is to be considered, not the specificity of the cause, meaning that even if the reason for revelation is specific, if the wording is general, it can relate to other issues as well. Now, observe here that this statement was mentioned specifically regarding the issue of sa’i, but the generality of its wording indicates that, within the scope of a general principle, the verse of ablution is also included, and that is: «فَاغْسِلُوْا وُجُوْهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ وَامْسَحُوْا بِرُءُوْسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ» [المائدۃ:6:5] On this basis, in ablution, the face will be washed first and the remaining limbs will be washed in order.
«بِلَفْظِ الْخَبَرِ» means that instead of «اِبْدَءُوا», he said «نَبْدَءُ», thus al-Nasa’i narrated it in the imperative form «اِبْدَءُوا», and Muslim narrated it in the indicative sentence, i.e., «نَبْدَءُ».
Benefits and Issues:
➊ By bringing this hadith in the chapter of ablution, the author wants to show that the order should also be observed in washing the limbs during ablution. The limb which the Qur’an has commanded to be washed first should be washed first, just as the Noble Qur’an, when mentioning the performance of the rites of Hajj, said: «اِنَّ الصَّفَا وَ الْمَروَةَ»—that is, the sa’i should begin from Safa; similarly, the order mentioned in the verse of ablution should be observed.
➋ In the verse of ablution, washing the face is mentioned first, and the hands and other limbs are mentioned afterwards; ablution should be performed in this order.
Narrator of the Hadith:
SR Sayyiduna Jabir ibn Abdullah radi Allahu anhuma ER His kunyah is Abu Abdullah. Due to his affiliation with the Ansar tribe “Salim,” he was called Ansari Salmi. He is counted among the famous and eminent Companions. He participated in the Battle of Badr. Some have said that he participated in all the battles except Badr and Uhud. He was also present at the Battle of Siffin. He was among the Companions who were memorizers of hadith, and many narrations are transmitted from him. In the latter part of his life, he lost his eyesight. He passed away in 74 AH at the age of 94. It has been said that he was the last Companion to pass away in Madinah Munawwarah.
«فِيْ صِفَةِ حَجِّ النَّبِيِّ صلَّى اللهُ عَليهِ وسَلمَ» This is actually a reference to that lengthy hadith which will be mentioned in the Book of Hajj.
«اِبْدَءُوا بِمَا بَدَأَ اللهُ بِهِ» That which Allah the Exalted has mentioned first in the Noble Qur’an should be performed first in practice. And it is known that the Prophet sallallahu alayhi wa sallam said this when he intended to perform sa’i between Safa and Marwah, and resolved that the sa’i should begin from Safa first, because Allah the Exalted mentioned Safa first in the Qur’an. The statement of Allah the Exalted is: «إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ» [البقرۃ : 158 : 2] However, the author has brought this portion of the hadith in the chapter of ablution (wudu) to indicate that the generality of the wording is to be considered, not the specificity of the cause, meaning that even if the reason for revelation is specific, if the wording is general, it can relate to other issues as well. Now, observe here that this statement was mentioned specifically regarding the issue of sa’i, but the generality of its wording indicates that, within the scope of a general principle, the verse of ablution is also included, and that is: «فَاغْسِلُوْا وُجُوْهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ وَامْسَحُوْا بِرُءُوْسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ» [المائدۃ:6:5] On this basis, in ablution, the face will be washed first and the remaining limbs will be washed in order.
«بِلَفْظِ الْخَبَرِ» means that instead of «اِبْدَءُوا», he said «نَبْدَءُ», thus al-Nasa’i narrated it in the imperative form «اِبْدَءُوا», and Muslim narrated it in the indicative sentence, i.e., «نَبْدَءُ».
Benefits and Issues:
➊ By bringing this hadith in the chapter of ablution, the author wants to show that the order should also be observed in washing the limbs during ablution. The limb which the Qur’an has commanded to be washed first should be washed first, just as the Noble Qur’an, when mentioning the performance of the rites of Hajj, said: «اِنَّ الصَّفَا وَ الْمَروَةَ»—that is, the sa’i should begin from Safa; similarly, the order mentioned in the verse of ablution should be observed.
➋ In the verse of ablution, washing the face is mentioned first, and the hands and other limbs are mentioned afterwards; ablution should be performed in this order.
Narrator of the Hadith:
SR Sayyiduna Jabir ibn Abdullah radi Allahu anhuma ER His kunyah is Abu Abdullah. Due to his affiliation with the Ansar tribe “Salim,” he was called Ansari Salmi. He is counted among the famous and eminent Companions. He participated in the Battle of Badr. Some have said that he participated in all the battles except Badr and Uhud. He was also present at the Battle of Siffin. He was among the Companions who were memorizers of hadith, and many narrations are transmitted from him. In the latter part of his life, he lost his eyesight. He passed away in 74 AH at the age of 94. It has been said that he was the last Companion to pass away in Madinah Munawwarah.
Source: Bulugh al-Maram: Commentary by Safiur Rahman Mubarakpuri, Page: 44
Shaykh Muhammad Ibrahim bin Basheer
Benefit:
This hadith mentions performing two rak‘ahs at Maqam Ibrahim, and it is also permissible to kiss the Black Stone (Hajar al-Aswad) after that. The sa‘i should be started from Safa; discussions on this have already passed.
This hadith mentions performing two rak‘ahs at Maqam Ibrahim, and it is also permissible to kiss the Black Stone (Hajar al-Aswad) after that. The sa‘i should be started from Safa; discussions on this have already passed.
Source: Musnad al-Humaydi: Commentary by Muhammad Ibrahim bin Bashir, Page: 1302
Shaykh Muhammad Ibrahim bin Basheer
Benefit:
Between Safa and Marwah, where there are now green lines installed, one must pass through by walking briskly. If one reflects upon Hajj and Umrah, at every place the lesson of adhering strictly to the Qur’an and Sunnah is imparted. Yet, how heedless is man that he is seen distancing himself from the Qur’an and Hadith.
Between Safa and Marwah, where there are now green lines installed, one must pass through by walking briskly. If one reflects upon Hajj and Umrah, at every place the lesson of adhering strictly to the Qur’an and Sunnah is imparted. Yet, how heedless is man that he is seen distancing himself from the Qur’an and Hadith.
Source: Musnad al-Humaydi: Commentary by Muhammad Ibrahim bin Bashir, Page: 1303
