Prohibited Acts During Ihram
➊ It is narrated from Hazrat Ibn Umar (may Allah be pleased with them) that it was asked from the Messenger of Allah صلى الله عليه وسلم what clothing a person in Ihram should wear? He صلى الله عليه وسلم said:
“He should not wear a shirt, turban, trousers, pajamas, cap, or socks. But if a person does not have shoes, he may wear socks, and he should cut both socks below the ankles. He should not wear any cloth dyed with saffron or dars (a yellow-colored herb).”
[Muslim: 1177, Book of Hajj: Chapter on what is permissible for the one in Ihram during Hajj or Umrah and what is not, Bukhari: 1542, Abu Dawood: 1824, Tirmidhi: 833, Nasa’i: 131/5, Ibn Majah: 2929, Muwatta: 324/1, Darqutni: 230/2, Humaydi: 626, Ibn al-Jarud: 416, Sharh Ma’ani al-Athar: 134/2, Bayhaqi: 46/5, Abu Ya’la: 5425, Ibn Hibban: 3789]
➋ It is narrated from Hazrat Jabir (may Allah be pleased with him) that the Messenger of Allah صلى الله عليه وسلم said:
من لم يجــد نـعـلـيـن فليلبس خفين ومن لم يجد إزارا فليلبس سراويل
“He who does not have two shoes should wear two socks, and he who does not have a waist wrapper should wear trousers.”
[Muslim: 1179 also, Ahmad: 323/3, Bayhaqi: 51/5, Tabarani Awsat as in al-Majma’: 222/3]
➌ It is narrated from Hazrat Ibn Umar (may Allah be pleased with them) that the Prophet صلى الله عليه وسلم said:
لا تنتقب المرأة المحرمة ولا تلبس القفازين
“A woman in Ihram should not use a veil or gloves.”
[Bukhari: 1838, Book of Punishment for Hunting: Chapter on what is forbidden of perfume for the one in Ihram (male and female), Abu Dawood: 1825, Ahmad: 22/2, Tirmidhi: 833, Nasa’i: 133/5, Bayhaqi: 46/5]
◈ Note that “not wearing a veil” does not mean that a woman in Ihram will not cover her face from non-mahrams, rather it means she should not wear a specific sewn cloth made for covering the face (niqab). Besides, she should cover her face with her shawl from non-mahrams, as narrated in a tradition:
Hazrat Aisha (may Allah be pleased with her) said that we were in the state of Ihram with the Messenger of Allah صلى الله عليه وسلم and caravans would pass in front of us:
فإذا حاذوا بنا سدلت إحدانا جلبابها من رأسها على وجهها فإذا جاوزونا كشفنا
“When they came near, we would hang our shawls over our faces, and when they passed, we would uncover our faces.”
[Weak: Weak Abu Dawood: 399, Irwa’ al-Ghalil: 1024, Al-Mishkat: 2690, Abu Dawood: 1833, Book of Rituals: Chapter on a woman in Ihram covering her face, Ibn Majah: 2935, Ibn al-Jarud: 418, Darqutni: 295/2, Bayhaqi: 48/5, Ibn Khuzaymah: 2691]
Do not apply perfume at the beginning
As the Prophet صلى الله عليه وسلم ordered upon the death of a person in Ihram:
ولا تمسوه بطيب
“Do not apply perfume on him.”
[Sahih: Sahih Nasa’i: 2671, Book of Hajj: Chapter on washing the one in Ihram with sidr, Nasa’i: 2856]
However, applying perfume before entering Ihram is permissible, and its scent may remain during Ihram. As narrated from Hazrat Aisha (may Allah be pleased with her):
كنت أطيب رسول الله لإحرامه قبل أن يحرم ولحله قبل أن يطوف بالبيت
“Before entering Ihram, I used to apply perfume on the Messenger of Allah صلى الله عليه وسلم at the time of entering and exiting Ihram, before he circumambulated the Kaaba.”
[Bukhari: 1539, Book of Hajj: Chapter on perfume during Ihram, Muslim: 789, Nasa’i: 137/5, Darmi: 33/2, Ahmad: 130/6, Humaydi: 213, Sharh Ma’ani al-Athar: 130/2, Bayhaqi: 34/5, Ibn Abi Shaybah: 13478]
Do not cut or trim hair without excuse
➊ It is narrated from Hazrat Umm Salamah (may Allah be pleased with her) that the Prophet صلى الله عليه وسلم said:
إذا دخلت العشر وأراد أحدكم أن يضحى فلا يمس من شعره وبشره شيئا
“When the first ten days of Dhu al-Hijjah begin and any of you intends to offer a sacrifice, he should not cut his hair or nails.”
[Muslim: 1977, Book of Sacrifices: Chapter on forbidding cutting during the first ten days of Dhu al-Hijjah]
Following this Sunnah is obligatory for the pilgrim.
➋ Allah Almighty says:
وَلَا تَحْلِقُوا رُؤُوسَكُمْ حَتَّى يَبْلُغَ الهَدَى مَحِلَّهُ فَمَنْ كَانَ مِنْكُم مِّرِيضًا….. أَو نُسُكِ [Al-Baqarah: 196]
“Do not shave your heads until the sacrifice reaches its place of slaughter, except for those who are ill or have an ailment of the head (for whom shaving is necessary). For them, there is a ransom, either fasting, charity, or sacrifice.”
➌ It is narrated from Hazrat Ka’b bin ‘Ujrah (may Allah be pleased with him) that the Messenger of Allah صلى الله عليه وسلم came to me on the day of Hudaybiyyah while lice were falling from my head. He صلى الله عليه وسلم said:
“These lice are causing you hardship.” I said, “Yes.” He صلى الله عليه وسلم said: “Then shave your head and fast for three days or feed six poor people with one sa’ (measure) of grain or offer a sacrifice as you can.”
[Bukhari: 1815, Book of Umrah: Chapter on Allah’s saying: or charity, Muslim: 1201, Abu Dawood: 1856, Tirmidhi: 953, Nasa’i: 195/5, Ibn Majah: 379, Bayhaqi: 55/5, Muwatta: 417/1, Tiyalisi: 1026, Ahmad: 241/4]
Avoid sexual intercourse, disobedience, and quarrels
➊ Allah Almighty says:
فَلا رَقَث وَلَا فُسُوقَ وَلَا جِدَالَ فِي الْحَج [Al-Baqarah: 197]
“(Whoever performs Hajj) should avoid sexual relations with his wife, sinning, and disputes.”
➋ It is narrated from Hazrat Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah صلى الله عليه وسلم said:
من حج ولم يرفث ولم يفسق رجع من ذنوبه كيوم ولدته أمه
“Whoever performs Hajj and does not commit obscenity or sin, he will return as the day his mother gave birth to him.”
[Bukhari: 1521, Book of Hajj: Chapter on the virtue of an accepted Hajj, Muslim: 1350]
◈ The meaning of “rafath” is intercourse, and Imam Az-Zahiri (may Allah have mercy on him) states that this word includes every act for which a man desires a woman. A group of scholars also agree with this.
[Fath al-Bari: 382/3, Taj al-‘Urus: 625/1, Majmu’ al-Fatawa: 107/26]
Neither marry, marry off, nor send marriage proposals
It is narrated from Hazrat Uthman bin Affan (may Allah be pleased with him) that the Messenger of Allah صلى الله عليه وسلم said:
لا ينكح المحرم ولا ينكح ولا يخطب
“A person in Ihram should neither marry, marry off, nor send marriage proposals.”
[Muslim: 1409, Book of Marriage: Chapter on the prohibition of marriage for the one in Ihram and dislike of proposing, Muwatta: 348/1, Abu Dawood: 1841, Tirmidhi: 840, Ibn Majah: 1966, Nasa’i: 192/5, Ibn al-Harud: 444, Sharh Ma’ani al-Athar: 268/2, Dar Qutni: 267/2, Bayhaqi: 65/5, Musnad Shafi’i: 316/1, Ahmad: 316/1, Darmi: 141/2, Tiyalisi: 1030]
It is narrated from Hazrat Ibn Abbas (may Allah be pleased with them) in a narration that:
أن النبى تزوج ميمونة وهو محرم
“The Prophet صلى الله عليه وسلم married Hazrat Maymunah (may Allah be pleased with her) while in the state of Ihram.”
[Bukhari: 1837, Book of Hajj: Chapter on marriage during Ihram, Muslim: 1410, Abu Dawood: 1844, Tirmidhi: 842, Nasa’i: 191/5, Ibn Majah: 1965]
This is merely a misconception of Hazrat Ibn Abbas (may Allah be pleased with them), as Sa’id bin Musayyib said that Ibn Abbas was mistaken in thinking that the Prophet صلى الله عليه وسلم married Hazrat Maymunah (may Allah be pleased with her) while in Ihram.
[Sahih Muqta’: Sahih Abu Dawood: 1628, Book of Rituals: Chapter on the one in Ihram marrying, Abu Dawood: 1845]
Furthermore, Hazrat Maymunah’s own statement confirms this, as she said:
“When the Messenger of Allah صلى الله عليه وسلم married me, we were both in a state of purity (i.e., not in Ihram).”
و نحن حلا لان بسرف
[Sahih: Sahih Abu Dawood: 1626, Book of Rituals: Chapter on the one in Ihram marrying, Abu Dawood: 1843, Tirmidhi: 845, Ibn Majah: 1964, Dar Qutni: 262/3, Ibn Hibban: 443/9, Bayhaqi: 66/5, Tahawi: 270/2, Ahmad: 332/6]
(The majority) Marriage during Ihram is forbidden.
(Hanafis) It is permissible for a person in Ihram to marry or to have a slave girl purchased for sexual purposes.
[Sharh al-Muhadhdhab: 296/7, Hilyat al-Ulama: 293/3, Al-Hidayah: 193/1, Al-Hujjah ‘ala Ahl al-Madinah: 209/2, Al-Mughni: 162/5, Hidayat as-Salik: 620/2, Fath al-Bari: 528/4, Nayl al-Awtar: 358/3]
(The correct view) The majority’s position is correct as the authentic hadiths clearly prove it.
(Shawkani and Abdul Rahman Mubarakpuri) They also hold this view.
[Nayl al-Awtar: 357/3, Tuhfat al-Ahwazi: 680/3]
Do not kill any game, and whoever kills it must pay the equivalent animal as compensation, decided by two trustworthy persons
Because Allah Almighty has forbidden it, as the following verses testify:
➊ يأيُّهَا الَّذِينَ آمَنُوا لا تَقْتُلُوا الصَّيْدَ وَأَنْتُمْ حُرُمٌ [Al-Ma’idah: 95]
“O you who believe! Do not kill game while you are in the state of Ihram.”
➋ حُرِّمَ عَلَيْكُمْ صَيْدُ الْبَرِّ مَا دُمْتُمُ حُرَّمًا [Al-Ma’idah: 96]
“Game of the land is forbidden to you while you are in the state of Ihram.”
It is clear that hunting means every wild animal that is edible meat.
(Shafi’i) Holds this view.
(Abu Hanifa) Hunting is forbidden whether the animal is edible or not; therefore, if someone kills a predator, cheetah, or similar animal, he must pay compensation (ransom).
[Tafsir Fath al-Bayan: 313/2]
Allah Almighty says:
وَمَنْ قَتَلَهُ مِنكُمُ مُتَعَمِّدًا فَجَزَاء مثلُ مَا قَتَلَ …. ذُوالْنتِقَامٍ [Al-Ma’idah: 95]
“Whoever among you kills it intentionally, the penalty is to pay an equivalent animal to what he killed, decided by two just persons among you. Whether the ransom is from specific cattle to be delivered as a sacrifice to the Kaaba, or charity given to the poor, or fasting for an equal number of days, so that he may taste the consequence of his deed. Allah has forgiven what is past, but whoever repeats it, Allah will take retribution. And Allah is Exalted in Might and Retributive.”
(The majority) Compensation is obligatory even if the killing was by mistake or forgetfulness.
Note that “equivalent animal” means equal in creation, i.e., size and stature, not equal in price.
The majority of scholars, Imam Ahmad, Imam Shafi’i, and Imam Malik hold this view. For example, if a deer is killed, a goat of similar size is given; if a cow is killed, a nilgai (wild ox) of similar size is given, etc. However, if no similar animal is found, its price is taken as compensation and sent to Mecca. The Hanafi position is that equivalence means equality in price.
[Tafsir Fath al-Qadir: 77/2 – 78, Tafsir Fath al-Bayan: 314/2, Al-Rawdah al-Nadiyyah: 608/1]
Two trustworthy persons will decide which animal is equivalent, and if no animal is found, the price will be taken as compensation. Then grain will be purchased with that price and distributed among the poor and needy of the Haram, one mudd per person, though Hanafis hold that each poor person should receive two mudd.
[Also]
And the person may not eat game hunted by another unless the hunter is in Ihram and hunted for him.
It is narrated from Hazrat Sa’b bin Jathamah (may Allah be pleased with him) that he sent a wild donkey as a gift to the Messenger of Allah صلى الله عليه وسلم while he was at “Abwa Ya’udan.” The Prophet صلى الله عليه وسلم returned the donkey and said:
إنا لم نرده عليك إلا أنا حرم
“We returned it because we are in Ihram.”
[Bukhari: 1825, Book of Hajj: Chapter on if a wild donkey is gifted to the one in Ihram alive, it is not accepted, Muslim: 1193, Tirmidhi: 849, Nasa’i: 184/5, Ibn Majah: 3090, Bayhaqi: 191/5, Ahmad: 37/4, Muwatta: 232, Humaydi: 783, Abdullah bin Ahmad in Zawa’id al-Musnad: 71/4]
It is understood that a person in Ihram may not eat game meat, but the following hadith apparently contradicts this:
It is narrated from Hazrat Abu Qatadah Ansari (may Allah be pleased with him) regarding a story in which he hunted a wild donkey while not being in Ihram. The Prophet صلى الله عليه وسلم asked his companions while they were in Ihram:
هل منكم أحد أمره أو أشار إليه بشيئ
“Did any of you order it or point to it?”
They said, “No.” Then the Prophet صلى الله عليه وسلم said:
فكلوا ما بقى من لحمه
“Then eat from the rest of its meat.”
[Bukhari: 2914, Book of Jihad and Expeditions: Chapter on what was said about spears, Muslim: 1196, Abu Dawood: 1852, Tirmidhi: 847, Nasa’i: 182/5, Ibn Majah: 3093, Ahmad: 182/5, Muwatta: 350/1]
The application of these hadiths is that eating game is forbidden for the one in Ihram if he ordered or pointed to it, as stated in the previous hadith, and when the game was hunted for the one in Ihram (then eating is forbidden), as in a narration where Hazrat Abu Qatadah said to the Prophet صلى الله عليه وسلم:
إنما اصطدته لك
“I hunted only for you.”
Then the Prophet صلى الله عليه وسلم did not eat from that game.
[Nayl al-Awtar: 368/3]
Additionally, another hadith supports this. It is narrated from Hazrat Jabir (may Allah be pleased with him) that the Prophet صلى الله عليه وسلم said:
صيد البر لكم حلال وأنتم حرم ما لم تصيدوه أو يصاد لكم
“Game of the land is permissible for you in Ihram provided you did not hunt it nor was it hunted for you.”
[Weak: Weak Abu Dawood: 401, Book of Rituals: Chapter on game meat for the one in Ihram, Abu Dawood: 1851, Tirmidhi: 846, Nasa’i: 187/5, Musnad Shafi’i: 322/1, Ahmad: 362/3, Ibn al-Harud: 437, Sharh Ma’ani al-Athar: 171/2, Dar Qutni: 290/2, Hakim: 452/1, Bayhaqi: 190/5, Ibn Khuzaymah: 2641, Ibn Hibban: 980, Sharh al-Sunnah: 185/4]
Except for the above cases, a person in Ihram may eat game meat.
(The majority) Hold this view.
(Hanafis) Eating game meat is never permissible for the one in Ihram.
[Al-Hawi: 302/4, Al-Um: 319/2, Al-Mabsut: 75/4, Al-Ikhtiyar: 168/1, Al-Kafi: p. 155, Nayl al-Awtar: 364/3, Kashaf al-Qina’: 434/2, Hidayat as-Salik: 669/2, Al-Kharshi: 370/2]
(The correct view) The majority’s position is correct.
(Shawkani) He declared this view correct.
[Nayl al-Awtar: 364/3]
(Amir San’ani) Holds this view.
[Sabil as-Salam: 949/2]
However, Hazrat Ibn Umar, Ibn Abbas, and Hazrat Ali (may Allah be pleased with them) act upon the apparent meaning of the verse:
حُرِّمَ عَلَيْكُمْ صَيْدُ الْبَرِّ مَا دُمْتُمْ حُرُما [Al-Ma’idah: 96]
“Game of the land is forbidden to you while you are in Ihram.”
And thus, the prohibition of eating game meat in all cases is narrated.
[Sabil as-Salam: 949/2, Al-Rawd al-Nadhir: 221/3]
Do not cut trees of the Haram except for Azkhar grass
It is narrated from Hazrat Ibn Abbas (may Allah be pleased with them) that the Messenger of Allah صلى الله عليه وسلم said on the day of the conquest of Mecca:
“Indeed, this city is sacred…”
لا يعضد شو كه …..
“So its thorn should not be cut.”
Neither should its game be hunted, and no one except the one intending to announce (a message) should pick up fallen things or uproot grass here. Hazrat Abbas said: O Messenger of Allah! Please allow Azkhar grass because it is necessary for craftsmen and homes here. The Prophet صلى الله عليه وسلم said:
إلا الإذخر
“Azkhar is permitted.”
[Bukhari: 1834, Book of Umrah: Chapter on fighting not being permissible in Mecca, Muslim: 1353, Abu Dawood: 2480, Nasa’i: 146/7, Tirmidhi: 1950, Darmi: 239/2, Abdul Razzaq: 9713, Ibn al-Jarud: 1030, Ibn Hibban: 4845 – Al-Ihsan, Bayhaqi: 195/5, Tabarani Kabir: 10944, Sharh al-Sunnah: 520/5]
In one narration, the wording is:
ولا يعضد شجرها
“And its tree should not be cut.”
[Bukhari: 112, Book of Knowledge: Chapter on writing knowledge]
(Ibn Qudamah) One may benefit from trees that fall by themselves.
[Al-Mughni: 187/5]
It is permissible for the one in Ihram to kill five harmful animals
➊ It is narrated from Hazrat Aisha (may Allah be pleased with her) that the Messenger of Allah صلى الله عليه وسلم said:
خمس فواسق يقتلن فى الحل والحرم: العقرب والحدأة والغراب والفارة والكلب العقور
“Five animals are harmful; therefore, it is permissible to kill them anywhere: scorpion, kite, crow, rat, and biting dog.”
[Bukhari: 3314, Book of the Beginning of Creation: Chapter on when a fly falls into someone’s drink, Muslim: 1198, Tirmidhi: 839, Nasa’i: 188/5, Darmi: 36/2, Dar Qutni: 231/2, Abdul Razzaq: 8374, Sharh Ma’ani al-Athar: 166/2, Bayhaqi: 209/5, Abu Ya’la: 4503, Ibn Hibban: 3971 – Al-Ihsan]
➋ It is narrated from Hazrat Ibn Umar (may Allah be pleased with them) that the Messenger of Allah صلى الله عليه وسلم said:
خمس من الدواب من قتلهن وهو محرم فلا جناح عليه …..
“There is no sin on the one in Ihram who kills five types of animals… (these are the same animals mentioned in the previous hadith).”
[Bukhari: 3315 – also, Muslim: 1199, Muwatta: 356/1, Ibn Majah: 3088, Darmi: 36/2, Ahmad: 32/2, Sharh Ma’ani al-Athar: 165/2, Musnad Shafi’i: 319/1, Al-Halabah li Abi Na’im: 230/9, Bayhaqi: 209/5]
➌ It is narrated from Hazrat Ibn Umar (may Allah be pleased with them) in another narration that الحية “snake” is also mentioned.
[Muslim: 1200, Book of Hajj: Chapter on what is recommended for the one in Ihram and others to kill, Abu Dawood: 1846, Nasa’i: 190/5, Ahmad: 8/2, Ibn al-Jarud: 440, Sharh Ma’ani al-Athar: 165/2, Bayhaqi: 209/5, Humaydi: 619, Abu Ya’la: 5428]
(Bughawi) Scholars agree on the permissibility of killing these animals during Ihram. Imam Shafi’i also extended this ruling by analogy to all edible animals, stating that whoever kills any of these animals in Ihram or Haram, no compensation is due.
[Al-Rawdah al-Nadiyyah: 612/1]
The hunting and trees of Medina’s Haram are like those of Mecca’s Haram
➊ It is narrated from Hazrat Abdullah bin Zaid (may Allah be pleased with him) that the Prophet صلى الله عليه وسلم said:
إن إبراهيم حرم مكة و دعا لها و حرمت المدينة كما إبراهيم حرم مكة
“Ibrahim (peace be upon him) made Makkah Haram (sacred) by his supplication, and I have made Medina Haram in the same way as Ibrahim made Makkah Haram.”
[Bukhari: 2129, Book of Sales: Chapter on the blessing of the Prophet’s sa’ (measure), Muslim: 1360]
➋ It is narrated from Hazrat Anas (may Allah be pleased with him) that the Prophet صلى الله عليه وسلم said:
“Medina is Haram from such and such place to such and such place.”
لا يقطع شجرها ولا يحدث فيها حدث
“Within this boundary, no tree should be cut, nor should any innovation be introduced.”
[Bukhari: 1867, Book of Virtues of Medina, Chapter on the sanctity of Medina]
➌ It is narrated from Hazrat Jabir (may Allah be pleased with him) that the Messenger of Allah صلى الله عليه وسلم said:
ولا يصاد صيدها
“And its game should not be hunted.”
[Muslim: 1362, Book of Hajj: Chapter on the virtue of Medina, Abd bin Humayd: 1076]
➍ It is narrated from Hazrat Ali (may Allah be pleased with him) that the Messenger of Allah صلى الله عليه وسلم said:
المدينة حرام ما بين عير إلى ثور
“There is a Haram between Madinat ‘Air (a mountain south of Medina) and Thawr (a round mountain north of Medina).”
[Bukhari: 1870, Book of Hajj: Chapter on the sanctity of Medina, Muslim: 1370, Abu Dawood: 2034, Tirmidhi: 2127, Ahmad: 81/1, Nasa’i in Al-Kubra: 486/2, Abu Ya’la: 263, Ibn Hibban: 37/7 – Al-Ihsan, Sharh Ma’ani al-Athar: 318/4, Tiyalisi: 1200, Sharh al-Sunnah: 187/4]
(The majority) Medina is also Haram like Makkah. Its game and trees are forbidden.
(Abu Hanifa) The Haram of Medina is not truly Haram, and hunting its game and cutting its trees is not forbidden.
[Sharh al-Muhadhdhab: 471/7, Hilyat al-Ulama: 323/3, Al-Kharsh: 373/2, Al-Mughni: 195/5, Al-Insaf: 559/3, Nayl al-Awtar: 379/3]
But whoever cuts its trees or grass, his clothes or weapons will be lawful for the one who finds them in such a state
It is narrated from Amir bin Sa’d that Hazrat Sa’d bin Abi Waqqas (may Allah be pleased with him) rode towards his palace in Aqeeq Maqam. He saw a slave cutting a tree or shaking its leaves, so he took his clothes and other belongings. When Hazrat Sa’d returned, the slave’s owner came to him and asked to return the slave or the taken items. Hazrat Sa’d said:
معاذ الله أن أراد شيئا نفلنيه رسول الله
“I seek refuge in Allah from returning anything. The Messenger of Allah صلى الله عليه وسلم gave me this as a voluntary gift.” Then he refused to return it.
[Ahmad: 168/1, Muslim: 1364, Book of Hajj: Chapter on the virtue of Medina and the Prophet’s provision there]
In one narration, Hazrat Sa’d said that the Prophet صلى الله عليه وسلم declared this Haram and said:
من رأيتموه يصيد فيه شيئا فلكم سلبه
“Whoever you see hunting in it, the seized property is lawful for you.”
[Sahih: Sahih Abu Dawood: 1791, Book of Rituals: Chapter on the prohibition of Medina, Ahmad: 170/1, Abu Dawood: 2037, Sheikh Albani declared it Sahih but rejected the word “yusayyid” and said the correct word is “yaqta’oon”]
The hunting and trees of Wadi Waj are also Haram
Waj is the name of a valley in Taif.
[Nayl al-Awtar: 382/3]
It is narrated from Hazrat Zubair bin Awwam (may Allah be pleased with him) that the Messenger of Allah صلى الله عليه وسلم said:
ان صيد وج وعضاهه حرام محرم الله
“Indeed, the game and thorny trees of Wadi Waj are forbidden for Allah.”
[Weak: Weak Abu Dawood: 441, Book of Rituals: Chapter on the property of the Kaaba, Weak Al-Jami’: 1875, Al-Mishkat: 2749, Al-Ta’aliqat al-Radhiyyah ‘ala al-Rawdah al-Nadiyyah, Abu Dawood: 2032, Al-Tarikh al-Kabir of Bukhari: 140/1, Humaydi: 63, Sheikh Ahmad Shakir declared it Sahih, Commentary on Al-Rawdah al-Nadiyyah by Sheikh Subhi Khallaq: 615/1, Imam Shafi’i also declared it Sahih, also Imam Ibn Qayyim declared it weak, A’lam al-Muwaqqi’in: 35/1, Imam Ahmad also declared it weak, Al-Mughni: 194/5]
After narrating this hadith, Imam Abu Dawood said that the sanctity of Wadi Waj existed before the Prophet صلى الله عليه وسلم descended on Taif and besieged Thaqif.
(Shafi’i) Its sanctity remains (he used the above hadith as evidence despite its weakness).
(Nawab Siddiq Hasan Khan) This is the correct view.
[Al-Rawdah al-Nadiyyah: 615/1]
(The correct view) The game and trees of Wadi Waj are lawful because the original ruling is permissibility, and the above hadith is not a strong evidence to change it.
(Ibn Qudamah) Holds this view.
[Al-Mughni: 194/5]
