Darimi

(Commentary on Hadiths 1887 to 1889)

From this hadith, the method of the Hajj of the Messenger of Allah sallallahu alayhi wa sallam is briefly known. Many rulings have been mentioned in it, and Sayyiduna Jabir radi Allahu anhu has described the eyewitness account of the Hajj of the Prophet sallallahu alayhi wa sallam.

This hadith contains great benefits and many principles of Islam, and it is among the unique hadiths of Muslim, as it is not found in Bukhari. Abu Dawud has narrated it similarly to Muslim, and Abu Bakr ibn al-Mundhir authored a book solely on its benefits, deriving more than one hundred and fifty rulings from it.

And if someone reflects, he will find even more than that. Now, in this portion, we will mention the benefits that require attention.

(1) Ja‘far ibn Muhammad narrates from his father that he said: We went to Jabir ibn ‘Abdullah, and he inquired about everyone. When people come to meet, each should be honored according to his status, as narrated from Sayyidah Siddiqah radi Allahu anha: Take care of people’s ranks.

(2) I said: I am Muhammad ibn ‘Ali, the grandson of Imam Husayn. So he (Jabir) extended his hand towards me with affection, and in this is the honoring and respect for the Ahl al-Bayt, as Sayyiduna Jabir radi Allahu anhu comforted Muhammad ibn ‘Ali, who is the grandson of Sayyiduna Imam Husayn radi Allahu ta‘ala anhu.

(3) (Sayyiduna Jabir radi Allahu anhu said to him: Welcome, be happy, and well done.) From this, it is understood that one should say something pleasing to gladden the heart of the visitor.

(4) Gentleness, good character, and giving comfort to one’s visitors, and encouraging them with love so that they may ask questions without fear. For this reason, Sayyiduna Jabir radi Allahu anhu placed his hand on his chest and then said: Ask.

(5) The son, Muhammad, said: I was young in those days. From this, it is understood that the reason for showing him more love and comfort was that he was young and small in age, and with elders, it is not necessary to place the hand on the chest. This honoring would help them remember the meaning of the hadith.

(6) That is, Sayyiduna Jabir radi Allahu anhu was blind, and during this, the time for prayer came.

From this, it is understood that the leadership (imamate) of a blind person is permissible, and there is no difference of opinion regarding its permissibility. However, regarding which is superior, there are three opinions among the Shafi‘is: First, that the blind person is superior as imam to the sighted, because his gaze does not wander and his attention is not distracted. Second, that the sighted is superior because he can better avoid impurities. Third, that both are equal, and this is the more correct opinion and the one explicitly stated by Imam Shafi‘i rahimahullah.

(7) That the head of the household being the imam is superior, even if he is blind.

(8) That he stood up wearing a single sheet.

Prayer is valid with one garment, even if other garments are available, as his larger sheet was present.

(9) It is permissible to have a small table, etc., in the house. Then he led the prayer and called out so that people could prepare for Hajj and learn the rites and rulings of Hajj well, and so that his words and advice would be well remembered and conveyed to the people, and the call of Islam and the strength of faith would be well manifested.

(10) From this, it is understood that it is recommended for the imam, when setting out for a major task, to inform the people so that they may prepare their mounts.

(11) It is understood that all the people donned the ihram for Hajj. That is why Sayyiduna Jabir radi Allahu anhu said that everyone did what the Messenger sallallahu alayhi wa sallam did. Then, when the Prophet sallallahu alayhi wa sallam ordered those who had not brought sacrificial animals (hady) to change their Hajj into ‘Umrah, the people hesitated until the Prophet sallallahu alayhi wa sallam became angry, and he excused himself by saying that he had brought the hady, otherwise he too would have ended his ihram.

And it is understood that Sayyiduna ‘Ali and Sayyiduna Abu Musa radi Allahu anhuma also donned the ihram for Hajj, which was the ihram of the Prophet sallallahu alayhi wa sallam.

In short, from “We set out” to “mounted the she-camel Qaswa,” many rulings are derived, such as:

(12) The ritual bath (ghusl) for ihram is recommended even for a menstruating woman or one experiencing postnatal bleeding (nifas).

(13) It is recommended for a woman in nifas to tie a cloth (loincloth) and place some cloth over her private part, and there is no difference of opinion in this.

(14) It is understood that at the time of ihram, the Prophet sallallahu alayhi wa sallam prayed two rak‘ahs, and Nawawi has said that they are recommended, and that this is the view of the majority of scholars, except for Hasan al-Basri and others. Those who consider it recommended say that if someone does not pray them, nothing like a compensatory sacrifice (dam) is required, nor is he sinful, but a virtue is missed. And if the ihram is donned at a time when prayer is prohibited, the well-known view is not to pray, though some Shafi‘i scholars say to pray. Hasan al-Basri and others have said that praying these two rak‘ahs is not recommended after any obligatory prayer. Ibn Taymiyyah rahimahullah has said in Zad al-Ma‘ad, who is a great scholar and hadith memorizer, that the Prophet sallallahu alayhi wa sallam prayed two rak‘ahs of Zuhr at Dhu’l-Hulayfah and proclaimed the talbiyah for both Hajj and ‘Umrah, and this prayer was the obligatory Zuhr. There is no established report that the Prophet sallallahu alayhi wa sallam prayed two rak‘ahs specifically for ihram except for the obligatory Zuhr, and from the narration of Sayyiduna Jabir radi Allahu anhu, it also appears that the Prophet sallallahu alayhi wa sallam prayed two rak‘ahs, so it is most likely that these were the two rak‘ahs of Zuhr, not for ihram. In some narrations, it is mentioned that the Prophet sallallahu alayhi wa sallam prayed four rak‘ahs of Zuhr in Madinah and two at Dhu’l-Hulayfah, so these rak‘ahs were of Zuhr, and the opinion of Ibn Qayyim rahimahullah seems strong. In short, those who did not examine all the narrations thought these were for ihram. Qaswa was the name of the Prophet’s sallallahu alayhi wa sallam she-camel.

(Until “when he mounted it, we did the same”)—his statement, “mounted and on foot,” from this:

(15) The ruling is established that it is permissible to go for Hajj both mounted and on foot, and this is a matter of consensus, and the evidences from the Book and Sunnah are present, as Allah the Exalted says: « ﴿وَأَذِّنْ فِي النَّاسِ بِالْحَجِّ يَأْتُوكَ رِجَالًا وَعَلَى كُلِّ ضَامِرٍ﴾ [الحج : 27]». There is a difference among scholars as to which is superior. Imam Shafi‘i, Imam Malik rahimahum Allah, and the majority say that going mounted is superior because it is following the Messenger of Allah sallallahu alayhi wa sallam, and also because it makes performing the rites easier, and because it involves more expenditure, and the more one spends in the way of Allah, the greater the reward. Imam Dawud rahimahullah says that going on foot is superior because it involves more hardship, but this opinion is not correct, because hardship is not sought, rather following the Messenger of Allah sallallahu alayhi wa sallam is sought.

(16) This ruling is that when it is said that the Qur’an was being revealed to him, it is established that the action reported from him must be adopted, and that is the religion, not the statement or action derived from opinion, for that is never worthy of being taken, nor can it be religion.

That is, when some Companions added to the talbiyah of the Prophet sallallahu alayhi wa sallam, he did not prohibit them.

From this:

(17) The ruling is known that the Prophet sallallahu alayhi wa sallam approved of additions in the talbiyah, and when it is said “with tawhid,” it is understood that the polytheists used to add statements of shirk, which the Prophet sallallahu alayhi wa sallam removed. Most scholars have said that it is recommended to say only as much talbiyah as is established from the Prophet sallallahu alayhi wa sallam, and this is the opinion of Imam Malik and Imam Shafi‘i rahimahum Allah.

(Until “when we reached the House of Allah, which is towards Safa”)—from this, many rulings are known, such as:

(18) In the tawaf of arrival (tawaf al-qudum), the Prophet sallallahu alayhi wa sallam performed ramal (brisk walking) in three circuits and walked normally in four, from which it is established that tawaf al-qudum is Sunnah, and there is consensus of the entire ummah on this.

(19) That tawaf consists of seven circuits.

(20) That ramal is Sunnah in the first three circuits, and ramal means to walk briskly, and each circuit is called a shawt. The Shafi‘is say that in one tawaf, whether for Hajj or ‘Umrah, ramal is Sunnah, and in other tawafs besides Hajj and ‘Umrah, ramal is not Sunnah, and brisk walking is Sunnah in one tawaf, not in another. There are two well-known opinions among the Shafi‘is. The more correct opinion is that brisk walking is Sunnah in the tawaf after which there is sa‘y, otherwise not, and this applies to tawaf al-qudum and tawaf al-ifadah, as after both, sa‘y can be performed, but not in tawaf al-wada‘. The second opinion is that brisk walking is only in tawaf al-qudum, whether or not one intends to perform sa‘y after it. Similarly, in tawaf of ‘Umrah, brisk walking is Sunnah, as there is no tawaf after it, and likewise, idtiba‘ is Sunnah.

(21) Ruling: Idtiba‘ is to place the sheet under the right armpit, with both ends—one in front, one behind—placed over the left shoulder, leaving the right shoulder uncovered, as this displays bravery. Idtiba‘ is also Sunnah in the same tawaf in which ramal is Sunnah. The origin of ramal is that when the Messenger of Allah sallallahu alayhi wa sallam came to Makkah for ‘Umrat al-Qada’, the polytheists of Makkah said that the fever of Madinah had weakened and enfeebled them, so the Prophet sallallahu alayhi wa sallam ordered his companions to perform tawaf in such a way that it would instill awe in the disbelievers and display the strength and bravery of the Muslims. Even after this reason ceased, this ruling remained in the Farewell Hajj, and now it is Sunnah until the Day of Judgment, unlike the share of the mu’allafah (those whose hearts were to be reconciled), which was only during the time of the Prophet sallallahu alayhi wa sallam and is no longer applicable.

(22) The ruling is that after completing tawaf, one should perform two rak‘ahs behind Maqam Ibrahim, and there is a difference as to whether this is obligatory or Sunnah. Among the Shafi‘is, there are three opinions: First, and the most correct and established, is that it is Sunnah. Second, that it is obligatory. Third, that if the tawaf is obligatory, then these rak‘ahs are also obligatory, and if the tawaf is Sunnah, then these are also Sunnah. In any case, if someone does not pray them, his tawaf is not invalidated. The Sunnah is to pray them behind Maqam Ibrahim, and if there is no space, then in the Hijr (Hatim), and if not, then in the mosque, and if not, then in the Haram, and if he prays them after returning to his homeland, it is still permissible. If someone performs several complete tawafs (seven circuits each) and then prays two rak‘ahs for each tawaf, it is also permissible according to the Shafi‘is, though it is contrary to what is preferable and not disliked. This is also the opinion of Sayyiduna Miswar ibn Makhramah, Sayyidah ‘A’ishah radi Allahu anhuma, Tawus, ‘Ata’, Sa‘id ibn Jubayr, Ahmad, Ishaq, Abu Yusuf, and it is considered disliked by Sayyiduna Ibn ‘Umar radi Allahu anhuma, Hasan al-Basri, Zuhri, Malik, Thawri, Abu Hanifah, Abu Thawr, Muhammad ibn al-Hasan, and Ibn al-Mundhir, and Qadi ‘Iyad has transmitted this from the majority of jurists.

(23) The ruling is that in the rak‘ahs of tawaf, it is Sunnah to recite « ﴿قُلْ يَا أَيُّهَا الْكَافِرُونَ﴾ » in the first rak‘ah and « ﴿قُلْ هُوَ اللّٰهُ أَحَدٌ﴾ » in the second.

(24) The ruling from this hadith is that after tawaf al-qudum, it is Sunnah that after completing the two rak‘ahs, one should touch the Black Stone (Hajar al-Aswad) and exit through the Bab al-Safa, and there is consensus that this touching is not obligatory, and if one does not touch it, no compensatory sacrifice (dam) is required, and this is the opinion of Imam Shafi‘i rahimahullah.

(25) The ruling is that in this narration, « ﴿قُلْ هُوَ اللّٰهُ أَحَدٌ﴾ » is mentioned first and « ﴿قُلْ يَا أَيُّهَا الْكَافِرُونَ﴾ » after, so it is understood that in the first rak‘ah, « ﴿قُلْ هُوَ اللّٰهُ أَحَدٌ﴾ » is recited and in the second, « ﴿قُلْ يَا أَيُّهَا الْكَافِرُونَ﴾ », and from this it is established that reciting surahs out of order is permissible, even if some ignorant people are surprised by this. In some narrations, the opposite is also mentioned, as we have written in the thirtieth issue. Ibn Qayyim rahimahullah has said in Zad al-Ma‘ad that there is a difference regarding tawaf al-qudum—whether the Messenger of Allah sallallahu alayhi wa sallam performed it on foot or mounted. The hadith of Sayyiduna Jabir radi Allahu anhu indicates that tawaf al-qudum was performed on foot, and in the narrations where it is mentioned that the Prophet sallallahu alayhi wa sallam performed tawaf on a camel during the Farewell Hajj, perhaps what is meant is tawaf al-ifadah. Ibn Hazm’s statement that the Prophet sallallahu alayhi wa sallam was mounted on a camel during the tawaf of Safa and Marwah and ran three times and walked four times is his mistake. In reality, this running three times and walking four times occurred only in the tawaf of the House of Allah, not in the sa‘y between Safa and Marwah. Then it is said that in Safa and Marwah, in every round, running is Sunnah in the middle of the valley, where now two green pillars have been erected, and in the rest of the path, one should walk normally. I asked my teacher, Shaykh Ibn Taymiyyah, may Allah sanctify his soul, and he said that this is Ibn Hazm’s mistake, and it is like someone saying that the Prophet circled between Safa and Marwah fourteen times, thinking that going and returning together make one sa‘y, and thus seven times would be required, whereas this is clearly wrong, because if that were the case, the sa‘y would end at Safa, where it began, and it is well established that the Prophet sallallahu alayhi wa sallam ended the sa‘y at Marwah and began at Safa.

Then, when the tawaf was completed upon reaching near Safa, until Marwah, many rites are known from this, such as:

(26) The ruling is that one should begin at Safa, and this is the opinion of Shafi‘i, Malik, and the majority. In al-Nasa’i, it is mentioned that the Prophet sallallahu alayhi wa sallam ordered the Companions to begin where Allah began, and its chain is authentic.

(27) The ruling is that one should ascend Safa and Marwah, and there is a difference regarding this ascent. The majority of Shafi‘is say that ascending is Sunnah, not a condition nor obligatory, and if someone does not ascend, his sa‘y is valid but a virtue is missed. Abu’l-Hafs ibn Wakil al-Shafi‘i says that the sa‘y is not valid, but the correct opinion is the first. However, it is necessary that in the run from Safa, one begins the sa‘y with the heels, and in the run at Marwah, one ends with the toes, so that the sa‘y is not deficient.

(28) It is recommended to ascend enough so that the Ka‘bah is visible, if possible, otherwise it is fine.

(29) It is recommended, rather Sunnah, to stand on Safa and recite supplications there, facing the qiblah, and to mention Allah three times and supplicate three times. Some have said to mention Allah three times and supplicate twice, but the first opinion is correct. In this supplication is an allusion to the Battle of Ahzab, when all the tribes of Arabia attacked Madinah in the time of the Prophet sallallahu alayhi wa sallam, and Allah drove them away. This battle, known as Khandaq, occurred in the fourth or fifth year of Hijrah, in the month of Shawwal.

(30) That running in the middle of the valley is recommended, and otherwise, one walks as usual. This running is called sa‘y, and in every round, when one reaches the middle of the valley, one should run, and if someone omits this, a virtue is missed. This is the madhhab of Shafi‘i and his followers. Imam Malik said that if one does not run well, repeating it is obligatory, and another narration from him exists.

(31) The ruling is that upon reaching Marwah, one should recite the same dhikr and supplication as on Safa, and this is a matter of consensus.

(32) The ruling is that it is known that the sa‘y of the Prophet sallallahu alayhi wa sallam ended at Marwah, so going from Safa to Marwah is one round, and returning from there to Safa is the second round, and thus seven rounds are required. This is the madhhab of the majority of the predecessors and successors. Only two people erred and opposed us, saying that going from Safa and returning to Safa is one round, so according to the majority’s reckoning, fourteen rounds would be required. This opinion is rejected by the hadith, because in that case, the sa‘y would end at Safa, whereas it is mentioned that it ended at Marwah. The two people are Ibn Bint Shafi‘i and Abu Bakr Sayrafi, both from the Shafi‘is, and now the practice of the entire ummah is according to the majority. Ibn Qayyim rahimahullah in Zad al-Ma‘ad has called their opinion an error.

His statement, “If I had known before…” to “those who had the sacrificial animal with them”—from this, it is understood that the Prophets do not have knowledge of the unseen except when Allah Most High informs them of something through revelation or true inspiration; otherwise, it is not their task to know matters. It is also understood that the Prophet sallallahu alayhi wa sallam wished that if he had not brought the hady, he would have ended his ihram after performing ‘Umrah, as this is easier and more convenient for the ummah. The Prophet sallallahu alayhi wa sallam’s habit was that when given a choice between two matters, he would choose the easier or easier of the two.

Thus, the opinion of those who do not accept the abrogation (fasakh) of Hajj by ‘Umrah is invalidated, and there is strong support for the apparent madhhab, which is that those who accept the abrogation of Hajj by ‘Umrah are correct. The objectors present two main arguments:

First, that when there was a difference among the Companions regarding its permissibility or non-permissibility, caution dictates not to abrogate. The answer is that caution is only relevant in abandoning abrogation when the Sunnah of the Messenger of the two worlds is not clear to us, but when the Sunnah of the Prophet sallallahu alayhi wa sallam has become clear and he has declared it until the Day of Judgment in response to Suraqah ibn Ju‘sham, then caution is in following the Sunnah, not in abandoning it.

The second argument is that the Prophet sallallahu alayhi wa sallam ordered the Companions to abrogate Hajj so that it would be known that ‘Umrah is permissible in the months of Hajj, because in the time of ignorance, they considered ‘Umrah prohibited in the months of Hajj. This argument is even more baseless. The answer is, first, that the Prophet sallallahu alayhi wa sallam had already performed three ‘Umrahs before this, all in the month of Dhu’l-Qa‘dah, which is among the months of Hajj, so there was no need to perform a prohibited act to demonstrate its permissibility.

Second, in the two Sahihs, it is mentioned in several narrations that the Prophet sallallahu alayhi wa sallam gave permission at the miqat for whoever wished to don ihram for ‘Umrah, whoever wished for Hajj, and whoever wished for both Hajj and ‘Umrah. From this, it is clear that ‘Umrah in the months of Hajj became permissible, so what need was there for abrogation?

Third, the Prophet sallallahu alayhi wa sallam made it clear and explicitly stated that whoever does not have the hady should end his ihram, and whoever has the hady should remain in ihram, and the Prophet sallallahu alayhi wa sallam himself wished that if he had not brought the hady, he would have ended his ihram. Thus, the Prophet sallallahu alayhi wa sallam differentiated between the two types of pilgrims, so it is well established that ihram is not a barrier to abrogation, but bringing the hady is. The reason you give for abrogation (i.e., so that the Companions would know that ‘Umrah is valid in the days of Hajj) applies to every pilgrim and is not exclusive to one and not the other, whereas the Prophet sallallahu alayhi wa sallam made the hady the distinguishing factor: whoever brought it should not abrogate, and whoever did not should abrogate. If your reason were correct, he would have ordered all to abrogate. In short, Allamah Ibn Qayyim rahimahullah has given eleven such answers to the objectors in Zad al-Ma‘ad «(فمن أراد الزيادة فليرجع إليه)», and as for what was mentioned regarding the lack of knowledge of the unseen:

(33) The ruling from this hadith is the permissibility of abrogating Hajj.

(34) And as for Sayyiduna ‘Ali radi Allahu anhu being displeased, etc., from this it is understood that a husband may reprimand his wife for an act contrary to the Shari‘ah, even if she is the daughter of a Prophet, so what about others? Sayyiduna ‘Ali radi Allahu anhu only thought so, but when he learned of the Prophet’s sallallahu alayhi wa sallam permission, he remained silent.

(35) The ruling is that from the talbiyah of Sayyiduna ‘Ali radi Allahu anhu, it is understood that if someone dons ihram saying, “O Allah, my ihram is as the ihram of so-and-so,” it is permissible.

(36) The ruling is that the narrator said they shortened their hair, and from this, it is understood that shortening is permissible, though shaving the head is superior for men. However, the Companions did not act on the superior option here because if they had shaved, there would have been no hair left at the time of Hajj, so they sufficed with shortening and did not shave.

Then, when the day of Tarwiyah came, nothing was recited between Zuhr and ‘Asr. From this, several rulings are known, along with previous rulings:

(37) The ruling is that the Prophet sallallahu alayhi wa sallam intended Mina for Hajj on the eighth day, from which it is understood that whoever is in Makkah should don ihram on the eighth, and this is the madhhab of Imam Shafi‘i and his followers, as it is superior according to this hadith.

(38) That the Sunnah is not to go to Mina before the eighth.

Imam Malik considered going before this to be disliked, and some of the Salaf said there is no harm if one goes earlier.

(39) And as for the statement that the Prophet sallallahu alayhi wa sallam also mounted, from this it is understood that in this place, riding is superior to walking, as in other routes of Hajj, riding is superior to walking.

Imam Nawawi has also considered this correct, and there is a weak opinion of Imam Shafi‘i that walking is superior.

(40) That it is Sunnah to pray these five prayers in Mina as the Prophet sallallahu alayhi wa sallam did.

(41) That staying in Mina on that night, i.e., the ninth night, is Sunnah, and this stay is recommended, not a pillar nor obligatory, and if someone omits it, no compensatory sacrifice (dam) is required, and there is consensus on this.

(42) That the statement, “when the sun had risen,” establishes that one should not leave Mina until the sun rises, and this is Sunnah by consensus.

(43) That stopping at Namirah is recommended, as the Sunnah is not to enter ‘Arafat until the sun has declined, then when the sun declines, one should combine Zuhr and ‘Asr prayers, then enter ‘Arafat. Therefore, stopping at Namirah is Sunnah. Whoever has a tent should have it set up, and before the decline of the sun, perform ghusl for the standing at ‘Arafat. Then, when the sun declines, the imam should go with the people to Masjid Ibrahim and deliver two short sermons, the second being very brief. After that, he should combine Zuhr and ‘Asr prayers, then, after finishing the prayer, go to the place of standing.

(44) The ruling is that it is permissible for a pilgrim to stay in a tent or under other shade.

(45) It is permissible to have tents made of hair or any other material.

Namirah is a place adjacent to ‘Arafat and is not within ‘Arafat.

His statement, “Quraysh believed…” means that Quraysh differed from all the Arabs, as the Arabs would stand in ‘Arafat, while Quraysh would remain in Muzdalifah and say, “We are the people of Allah’s House; we will not go outside the Haram,” and Muzdalifah is within the Haram. Thus, the Messenger of Allah sallallahu alayhi wa sallam, in obedience to the command of the Qur’an, stood in ‘Arafat as Allah the Exalted said: « ﴿ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ﴾ [البقرة : 199]», i.e., then return from where the people return, meaning from ‘Arafat.

(46) His statement, “until the sun had declined,” establishes that entering ‘Arafat before Zuhr and ‘Asr prayers is contrary to the Sunnah.

His statement, “you reached the middle of the valley, etc.” This valley is «عُرَنَه», in which the ‘ayn has a damma, the ra has a fatha, followed by a nun. ‘Urnah is not within ‘Arafat according to Imam Shafi‘i rahimahullah and all scholars, except Imam Malik, who says it is within ‘Arafat.

(47) His statement, “then he delivered a sermon, etc.”

From this, it is understood that delivering a sermon is recommended for the imam on the day of ‘Arafah. This is Sunnah by consensus of the ummah, and the majority hold this view, though the Malikis differ. The Shafi‘i madhhab is that there are four sermons in Hajj: one on the seventh of Dhu’l-Hijjah at the Ka‘bah after Zuhr; the second, as mentioned, at ‘Urnah on the day of ‘Arafah; the third, on the Day of Sacrifice (Yawm al-Nahr), i.e., the tenth; the fourth, on the day of departure from Mina, known as Yawm al-Nafr al-Awwal, which is the second day of the days of Tashriq, i.e., the twelfth. The Shafi‘is have said that in all these places, there is only one sermon, except on the day of ‘Arafah, where there are two. All these sermons are after Zuhr, except the sermon of ‘Arafah, which is before Zuhr, and in every sermon, it is necessary to teach the essential rulings.

His statement, “your blood and wealth, etc.” In this, he greatly emphasized that just as the Arabs knew well the sanctity of this day, this month, and this city of Makkah, likewise, killing one another, looting wealth, and causing harm are forbidden, as the Prophet sallallahu alayhi wa sallam declared, and from this it is established:

(48) The ruling is that giving analogies, examples, and similes is permissible, as the Prophet sallallahu alayhi wa sallam here gave the example of the sanctity of wealth and honor.

His statement, “Everything of the days of ignorance is under my feet, etc.” The purpose is that sales and transactions in which possession has not yet occurred, and blood for which retribution has not been taken, and usury that has not been collected, should no longer be demanded, and all of this is null and void. The name of Ibn Rabi‘ah, as written by the scholars, was Iyas, son of Rabi‘ah, son of Harith, son of ‘Abd al-Muttalib, and some have called him Harithah. He was a small boy who crawled on his knees in the houses. There was a fight between Banu Sa‘d and Banu Layth, and a stone struck him and he died, as narrated by Zubayr ibn Bakkar.

(49) And as for the statement, “Fear Allah regarding women, etc.” From this, it is established that good treatment, character, love, and gentleness with women is necessary, and many hadiths have come regarding this, and the Prophet sallallahu alayhi wa sallam greatly warned against violating their rights, and said, “The best of you is the one who is best to his women.” Imam Nawawi has a book on this, Riyad al-Salihin.

As for the statement, “You have made their private parts lawful for you, etc.” It means that Allah the Exalted has said: « ﴿فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَانٍ﴾ [البقرة : 229]». By this command of Allah, their private parts have become lawful for you, so take care not to harm them or violate their rights. Or, by this is meant the word of tawhid «لَا إِلٰهَ إِلَّا اللّٰهُ مُحَمَّدٌ رَّسُوْلُ اللّٰه», because a Muslim woman is not lawful for a non-Muslim man, or it refers to this verse: «﴿فَانْكِحُوا مَا طَابَ لَكُمْ مِنَ النِّسَاءِ﴾ [النساء : 3]», or the word refers to the formula of offer and acceptance, and this word has been taught by Allah Himself.

As for the statement, “On your bedding, etc.”, this does not refer to adultery, for in that case, the punishment is stoning to death, but rather it means not to be alone with anyone else, or not to allow anyone into the house without permission, whether man or woman, stranger or among the wife’s mahrams. In short, no one should be allowed into the house without the husband’s permission, whether that permission is verbal or customary.