Safwan bin Ya'la reported on the authority of his father (who said): A person came to the Apostle of Allah (ﷺ) as he was staying at Ji'rana and I (the narrator's father) was at that time in the apostle's (ﷺ) company and (the person) was donning a cloak having the marks of perfume on it, and he said: I am in a state of Ihram for the sake of 'Umrah, and it (this cloak) is upon me and I am perfumed. The Apostle of Allah (ﷺ) said to him: What would you do in your Hajj? He said: I would take off the clothes and would wash from me this perfume. Thereupon the Apostle of Allah (ﷺ) said: What you do in your Hajj do it in your 'Umrah.

Safwan bin Ya'la bin Umayya reported that Ya'la used to say to 'Umar bin Khattab (RA) : Would that I see revelation descending upon the Apostle of Allah (ﷺ) . (Once) when the Apostle of Allah (ﷺ) was in Ji'rana and there was a cloth which provided shade over him, and there were his Companions with him. 'Umar being one of them, there came a person with a cloak of wool on him daubed with perfume and he said: Messenger of Allah, what about the person who entered upon the state of Ihram with a cloak after daubing it with perfume? The Apostle of Allah (ﷺ) looked at him for a short while, and then became quiet, and revelation began descending upon him, and 'Umar gestured (with his hand) to Ya'la b Umayya to come. Ya'la came and he entered his head beneath the cloth and saw the Apostle of Allah (ﷺ) with his face red, and breathing with a snore. Then he felt relieved (of that burden) and he said: Where is the man who was just asking me about 'Umrah? The man was searched for and he was brought, and the Apostle of Allah (ﷺ) said: So far as the perfume is concerned, wash it three times, and remove the cloak too (as it was sewn) and do in 'Umrah as you do in Hajj.

Ya'la bin Umayya (RA) reported that a person came to the Apostle of Allah (ﷺ) as he was staying at Ji'rana and he had put on Ihram for 'Umrah and he had dyed his beard and his head with yellow colour and there was a cloak on him. He said: I put on Ihram for 'Umrah and I am in this state as you see (with dyed beard and head and a cloak over me). He (the Holy Prophet) said: Take off the cloak and wash the yellowness and do in your 'Umrah what you do in Hajj.

Ya'la reported: We were with the Messenger of Allah (ﷺ) that a person came to him with a cloak on him having the traces of scent. He said, Messenger of Allah, I put on Ihram for 'Umrah: what should I do? He (the Holy Prophet) kept quiet and did not make him any reply. And 'Umar screened him and it was (usual) with 'Umar that when the revelation descended upon him, he provided him shade (with the help of a piece of cloth). I (the person who came to the Holy Prophet) said: I said to 'Umar I wish to project my head into the cloth (to see how the Holy Prophet (ﷺ) receives revelation). So when the revelation began to descend upon him 'Umar wrapped him (the Holy Prophet) with cloth I came to him and projected my head with him into the cloth, and saw him (the Holy Prophet) receiving the revelation. When he (the Holy Prophet) was relieved (of its burden), he said: Where is the inquirer who was just inquiring about 'Umrah? That man came to him. Thereupon he (the Apostle of Allah (ﷺ) ) said: Take off the cloak from (your body) and wash the traces of perfume which were upon you, and do in 'Umrah what you did in Hajj.

Ibn 'Abbas (RA) reported that the Apostle of Allah (ﷺ) got himself cupped in the state of Ihram.

This hadith has been narrated on the authority of Ibn 'Abbas with a slight variation of words.0000O WHY ENGLISH TRANSLATION IS NOT MATCHING WITH URDU?????MQZ.

'Ata'reported: I, along with some people, heard Jabir bin 'Abdullah saying: We, the Companions of Muhammad (ﷺ) put on Ihram for Hajj only. Ata' further said that Jabir stated: Allah's Apostle (ﷺ) came on the 4th of Dhu'l-Hijja and he commanded us to put off Ihram. 'Ata'said that he (Allah's Apostle) (ﷺ) commanded them to put off Ihram and to go to their wives (for intercourse). 'Ata' said: It was not obligatory for them, but (intercourse) with them had become permissible. We said: When only five days had been left to reach 'Arafa, he (the Holy Prophet) commanded us to have intercourse with our wives. And we reached 'Arafa in a state as if we had just intercoursed (with tbem). He ('Ata') said: Jabir pointed with his hand and I (perceive) as if I am seeing his hand as it moved. In the (meantime) the Apostle of Allah (ﷺ) stood amongst us and said: You are well aware that I am the most God-fearing, most truthful and most pious amongst you. And if there were not sacrificial animals with me, I would also have put off Ihram as you have put off. And if I were to know this matter of mine what I have come to know later on. I would not have brought sacrificial animals with me. So they (the Companions) put off Ihram and we also put off and listened to (the Holy Prophet) and obeyed (his command). Jabir said: 'All came with the revenue of the taxes (from Yemen). He (the Holy Prophet) said: For what (purpose) have you entered into the state of Ihram (whether you entered into the state purely for Hajj and 'Umrah jointly or Hajj and 'Umrah separately)? He said: For the purpose for which the Apostle of Allah (ﷺ) had entered. (The Holy Prophet (ﷺ) had entered as a Qiran, i. e. Ihram covering both 'Umrah and Hajj simultaneously.) Thereupon Allah's Messenger (ﷺ) said: Offer a sacrifice of animal, and retain Ihram. And 'Ali brought a sacrificial animal for him (for the Holy Prophet). Suraqa bin Malik bin Ju'shum said: Messenger of Allah, is it (this concession putting off Ihram of Hajj or 'Umrah) meant for this year or is it for ever?. He said: It is for ever.

Jabir bin 'Abdullah (RA) reported: We entered with the Messenger of Allah (ﷺ) in the state of Ihram for Hajj. When we came to Makkah he commanded us to put off Ihram and make it for 'Umrah. We felt it (the command) hard for us, and our hearts were anguished on account of this and it (this reaction of the people) reached the Apostle of Allah (ﷺ) . We do not know whether he received (this news) from the Heaven (through revelation) or from the people. (Whatever the case might be) he said; O people, put off Ihram. If there were not the sacrificial animals with me, I would have done as you do. So we put off the Ihram (after performing 'Umrah), and we had intercourse with our wives and did everything which a non-Muhrim does (applying perfume, putting on clothes, etc.), and when it was the day of Tarwiya (8th of Dhu'l-Hijja) we turned our back to Makkah (in order to go to Mina, 'Arafat) and we put on Ihram for Hajj.

Musa bin Nafi reported: I came to Makkah as a Mutamatti for 'Umrah (performing 'Umrah first and then putting off Ihram and again entering into the state of Ihram for Hajj) four days before the day of Tarwiya (i. e. on the 4th of Dhu'l-Hijja). Thereupon the people said: Now yours is the Hajj of the Makkahns. I went to 'Ata' bin Abi Rabah and asked his religious verdict. Ata' said: Jabir bin 'Abdullah al'Ans-ari (RA) narrated to me that he peirforfned Hajj with the Messenger of Allah (ﷺ) in the year when he took sacrificial animals with him (i. e. during the 10th year of Hijra known as the Farewell Pilgrimage) and they had put on Ihram for Hajj only (as Mufrid). The Messenger of Allah (ﷺ) said: Put off Ihram and circumambulate the House, and (run) between al-Safa and al-Marwah and get your hair cut and stay as non-Muhrims. When it was the day of Tarwiya, then put on Ihram for Hajj and make Ihram for Mut'a (you had put on Ihram for Hajj, but take it off after performing 'Umrah and then again put on Ihram for Hajj). They said: How should we make it Mut'a although we entered upon Ihram in the name of Hajj? He said: Do whatever I command you to do. Had I not brought sacrificial animals with me, I would have done as I have commanded you to do. But it is not permissible for me to put off Ihram till the sacrifice is offered. Then they also did accordingly.

Jabir bin 'Abdullah (RA) reported: We set out with Allah's Messenger (ﷺ) as Muhrim for Hajj. The Messenger of Allah (ﷺ) commanded us to make this Ihram for 'Umrah, and some put it off (after performing 'Umrah), but the Prophet (ﷺ) had sacrificial animals with him, so he could not make it (this Ihram) as that of 'Umrah.

Ata' said: Ibn 'Abbas (RA) used to say that a pilgrim or non-pilgrim (one performing 'Umrah) who circumambulates the House is free from the responsibility of Ihram. I (Ibn Juraij, one of the narrators) said to 'Ata': On what authority does he ( Ibn Abbas (RA) ) say this? He said: On the authority uf Allah's words: "Then their place of sacrifice is the Ancient House" (al-Qur'an, xxii. 33). I said: It concerns the time after staying at 'Arafat, whereupon he said: Ibn 'Abbas (RA) had stated (that the place of sacrifice is the Ancient House); it may be after staying at 'Arafat or before (staying there). And he ( Ibn Abbas (RA) ) made this deduction I from the command of Allah's Apostle (ﷺ) when he had ordered to put off Ihram on the occasion of the Farewell Pilgrimage.

'Ataa reported that 'Urwa bin Zubair (RA) had informed him (this): I and Ibn 'Umar were reclining against the (wall) of the apartment of A'isha and we were listening to the sound produced by the brushing of her teeth. I said Abu Abdul Rahman (the kunya of 'Abdullah bin 'Umar (RA) ), did Allah's Apostle (ﷺ) perform 'Umrah in the month of Rajab? He said: Yes. I said to 'A'isha: Mother, are you listening to what Abu Abdul Rabman is saying? She said: What is he saying? I said: He is saying that Allah's Apostle (ﷺ) performed 'Umrah during the month of Rajab, whereupon she said: May Allah grant pardon to Abu Abdul Rahman. By my life he (the Holy Prophet) did not perform 'Umrah during the month of Rajab. And never was there an 'Umrah performed by him (the Holy Prophet) in which he ('Abdullah bin 'Umar) did not join him. Ibn 'Umar heard this and said nothing to affirm it or to deny it, but kept quiet.

Ataa reported: I heard Ibn Abbas (RA) narrating to us that Allah's Messenger (ﷺ) said to a woman of the Ansar ( Ibn Abbas (RA) had mentioned her name but I have forgotten it): 'What has prevented you that you do not perform Hajj along with us? She said: We have only two camels for carrying water. One of the camels has been taken by my husband and my son for performing Hajj and one has been left for us for carrying water, whereupon he (the Holy Prophet) said: So when the month of Ramadan comes, perform 'Umrah, for'Umrah in this (month) is equal to Hajj (in reward).

Ibn Abbas (RA) reported that Allah's Apostle (ﷺ) said to a woman of the Ansar who was called Umm Sinan: What has prevented you that you did not perform Hajj with us? She said: The father of so and so (i. e. her husband) had only two camels. One of them had been taken away by him (my husband) and his son for Hajj, whereas the other one is used by our boy to carry water. Upon this he (the Holy Prophet) said: 'Umrah during the month of Ramadan would suffice for Hajj or Hajj along with me.

Ibn Abbas (RA) reported: Allah's Messenger (peace be upon him) observed Sa'i and walked quickly round the House with a view to showing his strength to the polytheists.

Ibn Abbas (RA) reported that Allah's Apostle (ﷺ) made al-Fadl sit behind him (on the camel back) from the place (where the two prayers) are combined (Muzdalifa). Ibn Abbas (RA) also informed that Allah's Apostle (ﷺ) did not stop pronouncing Talbiya till he threw pebbles at Jamrat al-'Aqabahh.

Ibn Abbas (RA) reported that Allah's Messenger (may peace be upon, him) came back from 'Arafa and Usama (RA) was seated behind him. Usama said that he (the Holy Prophet) continued the journey in this very state until he came to Muzdalifa.

Ibn Shawwal (the freed slave of Umm Habiba) reported that he went to Umm Habiba (the wife of Allah's Apostle) (ﷺ) who informed him that Allah's Apostle (ﷺ) sent her from Muzdalifa during the night.

This hadith has been transmitted by Ibn 'Abbas (RA) with a slight variation of words.

'Ata' reported from Ibn Abbas (RA) : Allah's Messenger (ﷺ) sent me from Muzdalifa along with his luggage (in the very early part of the dawn). I (Ibn Juraij, one of the narrators) said (to 'Ata'): Has this (news) reached you that Ibn 'Abbas (RA) had said: "He (Allah's Messenger) had sent me in the latter part of the night"? Thereupon he said: No, it was the dawn. I (again) said to him: (Did you hear) Ibn 'Abbas (RA) having said this (too): "We stoned al-Jamra before the dawn prayer"? So where did he observe the dawn prayer? He said: No. But he said only so much (as described above).

Ibn 'Abbas (RA) reported: Halt at Muhassab is not something (significant from the point of view of the Shari'ah). It is a place of halt where Allah's Messenger (way peace be upon him) halted.

Jaibir bin 'Abdullah (RA) reported: We performed Hajj Tamattu' along with Allah's Messenger (ﷺ) and we slaughtered a cow on behalf of seven persons sharing in it.

Ibn Juraij reported: I said to 'Ata': Have you heard Ibn 'Abbas saying: You have been commanded to observe circumambulation, and not commanded to enter it (the Ka’bah)? He ('Ata') said: He ( Ibn Abbas (RA) ) (at the same time) did not forbid entrance into it. I, however, heard him saying: Usama bin Zaid informed me that when Allah's Apostle (ﷺ) entered the House, he supplicated in all sides of it; and he did not observe prayer therein till he came out, and as he came out he observed two rak'ahs in front of the House, and said: This is your Qibla. I said to him: What is meant by its sides? Does that mean its corners? He said: (In all sides and nooks of the House) there is Qibla.

Ibn Abbas (RA) reported that Allah's Apostle (ﷺ) entered the Ka’bah, and in it there were six pillars, and he stood near a pillar and made supplication, bnt did not observe the prayer.

'Ata' reported: The House was burnt during the time of Yazid bin Muawiya when the people of Syria had fought (in Makkah). And it happened with it (the Ka’bah) what was (in store for it). Ibn Zubair (RA) felt it (in the same state) until the people came in the season (of Hajj). (The idea behind was) that he wanted to exhort them or incite them (to war) against the people of Syria. When the people had arrived he said to them: O people, advise me about the Ka’bah. Should I demolish it and then build it from its very foundation, or should I repair whatever has been damaged of it? Ibn 'Abbas said: An idea has occurred to me according to which I think that you should only repair (the portion which has been) damaged, and leave the House (in that very state in which) people embraced Islam (and leave those very stones in the same state) when people embraced Islam, and over which Allah's Apostle (ﷺ) had raised it. Thereupon Ibn Zubair said: If the house of any one of you is burnt, he would not be contented until he had reconstructed it, then what about the House of your Lord (which is far more important than your house)? I would seek good advice from my Lord thrice and then I would make up (my mind) about this affair. After seeking good advice thrice, he made up his mind to demolish it. The people apprehended that calamity might fall from heaven on those persons who would be first to climb (over the building for the purpose of demolishing it), till one (took up courage, and ascended the roof), and threw down one of its stones. When the people saw no calamity befalling him, they followed him, demolished it until it was razed to the ground. Then Ibn Zubair erected pillars and hung curtains on them (in order to provide facilities to the people for observing the time of its construction). And the walls were raised; and Ibn Zubair said: I heard 'A'isha (Allah be pleased with her) say that Allah's Apostle (ﷺ) had observed: If the people had not recently (abandoned) unbelief, and I had means enough to reconstruct it, which I had not, I would have definitely excompassed in it five cubits of area from Hijr. And I would also have constructed a door for the people to enter, and a door for their exit. I today have (the means to spend) and I entertain no fear from the side of people (that they would protest against this change). So he added five cubits of area from the side of Hatim to it that there appeared (the old) foundation (upon which Hadrat Ibrahim had built the Ka’bah). And the people saw that and it was upon this foundation that the wall was raised. The length of the Ka’bah was eighteen cubits. when addition was made to it (which was in its breadth), then naturally the length appears to be) small (as compared with its breadth). Then addition of ten cubits (of area) was made in its length (also). Two doors were also constructed, one of which (was meant) for entrance and the other one for exit. When Ibn Zubair (RA) was killed, Hajjaj wrote to 'Abdul Malik (b. Marwan) informing him about it, and telling him that Ibn Zubair (RA) had built (the Ka’bah) on those very foundations (which were laid by Ibrahim) and which reliable persons among the Makkahns had seen. 'Abdul Malik wrote to him: We are not concerned with the censuring of Ibn Zubair in anything. Keep intact the addition made by him in the side of length, and whatever he has added from the side of Hijr revert to (its previous) foundation, and wall up the door which he had opened. Thus Hajjaj at the command of Abdul Malik demolished it (that portion) and rebuilt it on (its previous) foundations.

IbnJuraij reported: 'Ata' reported that Jabir bin'Abdullah (RA) came to perform 'Umrah, and we came to his abode, and the people asked him about different things, and then they made a mention of temporary marriage, whereupon he said: Yes, we had been benefiting ourselves by this temporary marriage during the lifetime of the Holy Prophet (ﷺ) and during the time of Abi Bakr and 'Umar.

Jabir (RA) reported: We used to practise 'azl while the Qur'an was revealed (during the days when the Holy Prophet (ﷺ) was alive).

Jabir (RA) reported: We used to practise 'azl during the life of Allah's Messenger (ﷺ) .

'A'isha (Allah be pleased with her) reported: My foster-uncle Abu'l Ja'd (kunya of Aflah) sought permission from me, which I refused. (Hisham said to me that Abu'l-Ja'd was in fact Abu'l-Qu'ais). When Allah's Apostle (ﷺ) came, I ('A'isha) informed him about it. He said: Why did you not permit him? Let your right hand or hand be besmeared with dust.

'Ata related that when they were with Ibn 'Abbas (RA) at the funeral of Maimuna In Sarf, Ibn 'Abbas (RA) said: This is the wife of Allah's Apostle (ﷺ) ; so when you lift her bier, do not shake her or disturb her, but be gentle, for Allah's Messenger (ﷺ) had nine wives, with eight of whom he shared his time, but to one of them, he did not allot a share. 'Ata said: The one to whom he did not allot a share of time was Safiyya, daughter of Hayy bin Akhtab.

Jabir bin 'Abdullah (RA) reported: I married a woman during the lifetime of Allah's Messenger (ﷺ) . I met the Apostle of Allah (ﷺ) , whereupon he said: Jabir, have you married? I said: Yes. He said: A virgin or one previously marrried? I said: With due previously married, whereupon he said: Why did you not marry a virgin with whom you could sport? I said: Allah's Messenger, I have sisters; I was afraid that she might intervene between me and them, whereupon he said: Well and good, if it is so. A woman is married for four reasons, for her religion, her property, her status, her beauty, so you should choose one with religion. May your hands cleave to dust.

'A'isha (Allah be pleased with her) narrated that Allah's Apostle (ﷺ) used to spend time with Zainab daughter of Jahsh and drank honey at her house. She ('A'isha further) said: I and Hafsa agreed that one whom Allah's Apostle (ﷺ) would visit first should say: I notice that you have an odour of the Maghafir (gum of mimosa). He (the Holy Prophet) visited one of them and she said to him like this, whereupon he said: I have taken honey in the house of Zainab bint Jabsh and I will never do it again. It was at this (that the following verse was revealed): 'Why do you hold to be forbidden what Allah has made lawful for you... (up to). If you both ('A'isha and Hafsa) turn to Allah" up to: "And when the Holy Prophet (ﷺ) confided an information to one of his wives" (lxvi. 3). This refers to his saying: But I have taken honey.

Jabir bin'Abdullah (RA) reported that Allah's Messenger (ﷺ) had forbidden Muhaqala. and Muzabana, Mukhibara and the sale of fruits until their good condition becomes clear, and (he commanded) that (commodities) should not be sold but for the dinar and dirham except in case of araya.

Jabir b. 'Abdullah (Allah be pleased with them) reported that Allah's Messenger (ﷺ) forbade the types of sales as described before.

Jabir b. 'Abdullah (Allah be pleased with them) reported that Allah's Messenger (ﷺ) forbade Mukhabara and Muhaqala, and Muzabana, and the sale of the fruit until it is fit for eating, and its sale but with dirham and dinar. Exception is made in case of 'araya. Ata' said:Jabir explained (these terms) for us. As for Mukhabara it is this that a wasteland is given by a person to another and he makes an investment in it and then gets a share in the produce. According to him (Jabir), Muzabana is the sell of fresh dates on the tree for dry dates with a measure, and Muhaqala in agriculture implies that one should sell the standing crop for grains with a measure.

Jabir b. Abdullah (Allah be pleased with them) reported Allah's Messenger (ﷺ) forbidding Muhaqala, and Muzabana, and Mukhabara, and the buying of date-palm until its fruit is ripened (ripening means that its colour becomes red or yellow, or it is fit for being eaten). And Muhaqala implies that crops in the field are bought for grains according to a customary measure. Muzabana implies that date-palm should be sold for dry dates by measuring them with wisqs, and al-Mukhabara is (a share), maybe one-third or one-fourth (in produce) or something like it. Zaid (one of the narrators) said to Ata' b. Abu Rabah (the other narrator):Did You bear Jabir b. Abdullah (Allah be pleased with them) making a mention of it that he had heard it directly from Allah's Messenger (ﷺ)? He said: Yes.

Jabir b. Abdullah (Allah be pleased with them) reported that Allah's Messenger (ﷺ) forbade leasing of land, and selling ahead for years and selling of fruits before they become ripe.

Jabir b. Abdullah (Allah be pleased with them) reported Allah's Messenger (ﷺ) having forbidden the renting of land.

Jabir b. Abdullah (Allah be pleased with them) reported Allah's Messenger (ﷺ) as saying:He who has land should cultivate it himself, but if he does not cultivate it himself, then he should let his brother cultivate it.

Jabir b. Abdullah (Allah be pleased with them) reported some of the Companions of Allah's Messenger (ﷺ) had surplus of land. Thereupon Allah's Messenger (ﷺ) said:He, who has surplus land (in his possession) should cultivate it, or he should lend it to his brother for benefit, but if he refuses to accept it, he should retain it.