7. The Chapters On Hajj From The Messenger of Allāh ﷺ

English translation

809. Sa'eed bin Abī Sa'eed Al-Maqburī narrated: "Abū Shurāih Al-'Adawī said that when 'Amr bin Sa'eed was sending troops to Makkah, he said to him: 'O Amīr! Allow me to tell you what the Messenger of Allāh ﷺ said on the day following the Conquest of Makkah. My ears heard it, my heart understood it thoroughly, and with my own eyes, I saw the Prophet ﷺ when he – after glorifying and praising Allāh – said: "Indeed Allāh, the Most High, made Makkah a sanctuary, it was not made a sanctuary by the people. So it is not lawful for a man who believes in Allāh and the Last Day to shed blood it, nor to cut down its trees. If anybody tries to use the Messenger of Allāh ﷺ to make an excuse for fighting in it, then say to him: 'Indeed Allāh permitted His Messenger ﷺ and He did not permit you.’ Allāh only allowed it for me for a few hours of one day, and today its sanctity has returned as it was before. So let the one who is present convey to the one who is absent.” Abū Shuraiḥ was asked: “What was ‘Amr bin Sa’eed’s reply to you?” He said: “I am more knowledgeable about that than you Abū Shuraiḥ! The Haram does not give protection to a disobedient person, nor a person fleeing for murder, nor fleeing for (Kharbah) lawlessness.” (Ṣaḥīḥ) Abū ‘Eisā said: It has been reported as: “(Nor fleeing for) atrocities (Khizyah).” There are narrations on this topic from Abū Hurairah and Ibn ‘Abbās. Abū ‘Eisā said: The Hadīth of Abū Shuraiḥ is a Ḥasan Ṣaḥīḥ Hadīth. Abū Shuraiḥ Al-Khuẓā’ī’s name is Khuwailid bin ‘Amr, (and he is) Al-Adawī (and he is) Al-Ka’bī. The meaning of Kharbah is criminal offence. He (‘Amr) said that whoever commits a crime, or sheds blood, if he comes to the Haram, then the legal punishment is to be implemented upon him.

Arabic text

٨٠٩ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌اللَّيْثُ بْنُ سَعْدٍ ، عَنْ ‌سَعِيدِ بْنِ أَبِي سَعِيدٍ الْمَقْبُرِيِّ ، عَنْ ‌أَبِي شُرَيْحٍ الْعَدَوِيِّ أَنَّهُ «قَالَ لِعَمْرِو بْنِ سَعِيدٍ» وَهُوَ يَبْعَثُ الْبُعُوثَ إِلَى مَكَّةَ: ائْذَنْ لِي أَيُّهَا الْأَمِيرُ أُحَدِّثْكَ قَوْلًا قَامَ بِهِ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الْغَدَ مِنْ يَوْمِ الْفَتْحِ، سَمِعَتْهُ أُذُنَايَ وَوَعَاهُ قَلْبِي وَأَبْصَرَتْهُ عَيْنَايَ حِينَ تَكَلَّمَ بِهِ أَنَّهُ حَمِدَ اللهَ وَأَثْنَى عَلَيْهِ ثُمَّ قَالَ: إِنَّ مَكَّةَ حَرَّمَهَا اللهُ وَلَمْ يُحَرِّمْهَا النَّاسُ، وَلَا يَحِلُّ لِامْرِئٍ يُؤْمِنُ بِاللهِ وَالْيَوْمِ الْآخِرِ أَنْ يَسْفِكَ فِيهَا دَمًا أَوْ يَعْضُدَ بِهَا شَجَرَةً، فَإِنْ أَحَدٌ تَرَخَّصَ بِقِتَالِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِيهَا فَقُولُوا لَهُ: إِنَّ اللهَ أَذِنَ لِرَسُولِهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَلَمْ يَأْذَنْ لَكَ، وَإِنَّمَا أَذِنَ لِي فِيهِ سَاعَةً مِنَ النَّهَارِ، وَقَدْ عَادَتْ حُرْمَتُهَا الْيَوْمَ كَحُرْمَتِهَا بِالْأَمْسِ، وَلْيُبَلِّغِ الشَّاهِدُ الْغَائِبَ. فَقِيلَ لِأَبِي شُرَيْحٍ: مَا قَالَ لَكَ عَمْرٌو؟ قَالَ: أَنَا أَعْلَمُ مِنْكَ بِذَلِكَ يَا أَبَا شُرَيْحٍ، إِنَّ الْحَرَمَ لَا يُعِيذُ عَاصِيًا وَلَا فَارًّا بِدَمٍ، وَلَا فَارًّا بِخَرْبَةٍ. وَيُرْوَى: وَلَا فَارًّا بِخِزْيَةٍ. وَفِي الْبَابِ عَنْ أَبِي هُرَيْرَةَ وَابْنِ عَبَّاسٍ. حَدِيثُ أَبِي شُرَيْحٍ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَأَبُو شُرَيْحٍ الْخُزَاعِيُّ اسْمُهُ خُوَيْلِدُ بْنُ عَمْرٍو، وَهُوَ الْعَدَوِيُّ الْكَعْبِيُّ. وَمَعْنَى قَوْلِهِ وَلَا فَارًّا بِخَرْبَةٍ يَعْنِي الْجِنَايَةَ، يَقُولُ: مَنْ جَنَى جِنَايَةً أَوْ أَصَابَ دَمًا ثُمَّ لَجَأَ إِلَى الْحَرَمِ فَإِنَّهُ يُقَامُ عَلَيْهِ الْحَدُّ.

English translation

810. ‘Abdullāh (bin Mas‘ūd) narrated that the Messenger of Allāh ﷺ said: “Alternate between Hajj and Umrah; for these two remove poverty and sins just as the bellows removes filth from iron, gold, and silver – and there is no reward for Al-Hajj Al-Mabrūr[1] except for Paradise.” (Hasan) (He said:) There are narrations on this topic from ‘Umar, ‘Āmir bin Rabī‘ah, Abū Hurairah, ‘Abdullāh bin Ḥubshī, Umm Salamah, and Jābir. Abū ‘Eisā said: The Hadīth of Ibn Mas‘ūd is a Ḥasan Ṣaḥīḥ Gharīb Hadīth as a narration of ‘Abdullāh bin Mas‘ūd.

Arabic text

٨١٠ - حَدَّثَنَا ‌قُتَيْبَةُ ‌وَأَبُو سَعِيدٍ الْأَشَجُّ، قَالَا: حَدَّثَنَا ‌أَبُو خَالِدٍ الْأَحْمَرُ ، عَنْ ‌عَمْرِو بْنِ قَيْسٍ، عَنْ ‌عَاصِمٍ ، عَنْ ‌شَقِيقٍ ، عَنْ ‌عَبْدِ اللهِ بْنِ مَسْعُودٍ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «تَابِعُوا بَيْنَ الْحَجِّ» وَالْعُمْرَةِ، فَإِنَّهُمَا يَنْفِيَانِ الْفَقْرَ وَالذُّنُوبَ كَمَا يَنْفِي الْكِيرُ خَبَثَ الْحَدِيدِ وَالذَّهَبِ وَالْفِضَّةِ، وَلَيْسَ لِلْحَجَّةِ الْمَبْرُورَةِ ثَوَابٌ إِلَّا الْجَنَّةُ. وَفِي الْبَابِ عَنْ عُمَرَ وَعَامِرِ بْنِ رَبِيعَةَ وَأَبِي هُرَيْرَةَ وَعَبْدِ اللهِ بْنِ حُبْشِيٍّ وَأُمِّ سَلَمَةَ وَجَابِرٍ. حَدِيثُ ابْنِ مَسْعُودٍ حَدِيثٌ حَسَنٌ صَحِيحٌ غَرِيبٌ مِنْ حَدِيثِ ابْنِ مَسْعُودٍ.

English translation

811. Abū Hurairah narrated that the Messenger of Allāh ﷺ said: "Whoever performs Hajj for Allāh, and he does not have sexual relations[1] nor commit any sin, then his previous sins will be forgiven." (Ṣaḥīḥ) Abū 'Eisā said: The Hadīth of Abū Hurairah is a Ḥasan Ṣaḥīḥ Hadīth. Abū Ḥāzim (one of the narrators) is from Al-Kūfah, and he is Al-Ashja'ī. His name is Salmān, and he is the freed slave of 'Azzah Al-Ashja'iyah.

Arabic text

٨١١ - حَدَّثَنَا ‌ابْنُ أَبِي عُمَرَ، قَالَ: حَدَّثَنَا ‌سُفْيَانُ بْنُ عُيَيْنَةَ ، عَنْ ‌مَنْصُورٍ ، عَنْ ‌أَبِي حَازِمٍ، عَنْ ‌أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «مَنْ حَجَّ فَلَمْ يَرْفُثْ وَلَمْ يَفْسُقْ غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ». حَدِيثُ أَبِي هُرَيْرَةَ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَأَبُو حَازِمٍ كُوفِيٌّ، وَهُوَ الْأَشْجَعِيُّ، وَاسْمُهُ سَلْمَانُ، مَوْلَى عَزَّةَ الْأَشْجَعِيَّةِ.

English translation

812. 'Alī narrated that the Messenger of Allāh ﷺ said: "Whoever has the provisions and the means to convey him to Allāh's House and he does not perform Hajj, then it does not matter if he dies as a Jew or a Christian. That is because Allāh said in His Book: 'And Hajj to the House is a duty that mankind owes to Allāh, for whomever is able to bear the journey.'[2] (Ḍa'if) Abū 'Eisā said: This Hadīth is Gharīb, we do not know of it except from this route, and there is some criticism over its chain. Hilāl bin 'Abdullāh is an unknown, and Al-Ĥārīth was graded weak in Hadīth.

Arabic text

٨١٢ - حَدَّثَنَا ‌مُحَمَّدُ بْنُ يَحْيَى الْقُطَعِيُّ الْبَصْرِيُّ، قَالَ: حَدَّثَنَا ‌مُسْلِمُ بْنُ إِبْرَاهِيمَ، قَالَ: حَدَّثَنَا ‌هِلَالُ بْنُ عَبْدِ اللهِ مَوْلَى رَبِيعَةَ بْنِ عَمْرِو بْنِ مُسْلِمٍ الْبَاهِلِيِّ، قَالَ: حَدَّثَنَا ‌أَبُو إِسْحَاقَ الْهَمْدَانِيُّ ، عَنِ ‌الْحَارِثِ ، عَنْ ‌عَلِيٍّ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «مَنْ مَلَكَ زَادًا وَرَاحِلَةً تُبَلِّغُهُ إِلَى بَيْتِ اللهِ وَلَمْ يَحُجَّ فَلَا عَلَيْهِ أَنْ يَمُوتَ يَهُودِيًّا أَوْ نَصْرَانِيًّا»، وَذَلِكَ أَنَّ اللهَ يَقُولُ فِي كِتَابِهِ: {وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلا}. هَذَا حَدِيثٌ غَرِيبٌ لَا نَعْرِفُهُ إِلَّا مِنْ هَذَا الْوَجْهِ، وَفِي إِسْنَادِهِ مَقَالٌ، وَهِلَالُ بْنُ عَبْدِ اللهِ مَجْهُولٌ، وَالْحَارِثُ يُضَعَّفُ فِي الْحَدِيثِ.

English translation

813. Ibn 'Umar narrated: "A man came to the Prophet ﷺ and said: 'O Messenger of Allāh! What is it that makes Hajj obligatory?' He said: 'The provisions and a means of conveyance.'" (Da'if) Abū 'Eisā said: This Hadīth is Ĥasan and it is acted upon according to the people of knowledge. When a man possesses the provisions and a means of conveyance then Hajj is obligatory upon him. Ibrāhīm is Ibn Yazīd Al-Khawzī Al-Makkī, and some of the people of knowledge have criticized him due to his memory.

Arabic text

٨١٣ - حَدَّثَنَا ‌يُوسُفُ بْنُ عِيسَى، قَالَ: حَدَّثَنَا ‌وَكِيعٌ، قَالَ: حَدَّثَنَا ‌إِبْرَاهِيمُ بْنُ يَزِيدَ، عَنْ ‌مُحَمَّدِ بْنِ عَبَّادِ بْنِ جَعْفَرٍ ، عَنِ ‌ابْنِ عُمَرَ قَالَ: «جَاءَ رَجُلٌ» إِلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: يَا رَسُولَ اللهِ، مَا يُوجِبُ الْحَجَّ؟ قَالَ: الزَّادُ وَالرَّاحِلَةُ. هَذَا حَدِيثٌ حَسَنٌ. وَالْعَمَلُ عَلَيْهِ عِنْدَ أَهْلِ الْعِلْمِ؛ أَنَّ الرَّجُلَ إِذَا مَلَكَ زَادًا وَرَاحِلَةً وَجَبَ عَلَيْهِ الْحَجُّ. وَإِبْرَاهِيمُ هُوَ ابْنُ يَزِيدَ الْخُوزِيُّ الْمَكِّيُّ، وَقَدْ تَكَلَّمَ فِيهِ بَعْضُ أَهْلِ الْعِلْمِ مِنْ قِبَلِ حِفْظِهِ.

English translation

814. 'Alī bin Abī Tālib narrated: "When Allāh revealed: And Hajj to the House is a duty that mankind owes to Allāh, for whomever is able to bear the journey.[1] They said: 'O Messenger of Allāh! Is that every year?' He remained silent. So they said: 'O Messenger of Allāh! Is that every year?' He said: 'No. If I had said yes, then it would have been made obligatory.' So Allāh revealed: O you who believe! Do not ask about things which, if made plain to you, may cause you trouble.[2] (Da'if)[3] (He said:) There are narrations on this topic from Ibn 'Abbās and Abū Hurairah. Abū 'Eisā said: The Ḥadīth of 'Alī is a Ḥasan Gharīb Ḥadīth from this route. Abū Al-Bukhtārī's name is Sa'eed bin Abī 'Imrān, and he is Sa'eed bin Fairūz.

Arabic text

٨١٤ - حَدَّثَنَا ‌أَبُو سَعِيدٍ الْأَشَجُّ، قَالَ: حَدَّثَنَا ‌مَنْصُورُ بْنُ وَرْدَانَ ، عَنْ ‌عَلِيِّ بْنِ عَبْدِ الْأَعْلَى ، عَنْ ‌أَبِيهِ ، عَنْ ‌أَبِي الْبَخْتَرِيِّ ، عَنْ ‌عَلِيِّ بْنِ أَبِي طَالِبٍ قَالَ: «لَمَّا نَزَلَتْ {وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلا} قَالُوا: يَا رَسُولَ اللهِ! أَفِي كُلِّ عَامٍ؟ فَسَكَتَ. فَقَالُوا: يَا رَسُولَ اللهِ! أَفِي كُلِّ عَامٍ؟ قَالَ: لَا، وَلَوْ قُلْتُ نَعَمْ لَوَجَبَتْ، فَأَنْزَلَ اللهُ: {يَا أَيُّهَا الَّذِينَ آمَنُوا لا تَسْأَلُوا عَنْ أَشْيَاءَ إِنْ تُبْدَ لَكُمْ تَسُؤْكُمْ}». وَفِي الْبَابِ عَنِ ابْنِ عَبَّاسٍ وَأَبِي هُرَيْرَةَ. حَدِيثُ عَلِيٍّ حَدِيثٌ غَرِيبٌ مِنْ هَذَا الْوَجْهِ، سَمِعْتُ مُحَمَّدًا يَقُولُ: أَبُو الْبَخْتَرِيِّ لَمْ يُدْرِكْ عَلِيًّا. وَاسْمُ أَبِي الْبَخْتَرِيِّ سَعِيدُ بْنُ أَبِي عِمْرَانَ، وَهُوَ سَعِيدُ بْنُ فَيْرُوزَ.

English translation

815. Jābir bin ‘Abdullāh narrated: “The Prophet ﷺ performed Hajj three times. He performed Hajj twice before his emigration, and he performed one Hajj after he emigrated, and these were accompanied by Umrah. So he drove sixty-three sacrificial animals (Budn) and ‘Ali came from Yemen with the rest of them, among them was a camel of Abū Jahl that had a ring made of silver in its nose. So he (the Messenger of Allāh ﷺ) slaughtered them, and the Messenger of Allāh ﷺ ordered that a piece of each of them be cooked, and he drank from its broth.” (Da’if) Abū ‘Eisā said: This Hadīth is Gharīb as a narration of (one of the narrators) Sufyān, we do not know of it except from the narration of Zaid bin Hubāb. I saw that ‘Abdullāh bin ‘Abdur-Raḥmān[1] reported this Hadīth in his books from ‘Abdullāh bin Abī Ziyād. He said: I asked Muḥammad about this and he did not know it to be a narration of (Sufyān) Ath-Thawrī from Ja'far, from his father, from Jābir, from the Prophet ﷺ,[1] and I saw that he did not consider this Hadīth to be preserved. He said: "It has only been reported from Ath-Thawrī, from Abū Ishhāq, from Mujāhid, in Mursal form."

Arabic text

٨١٥ - حَدَّثَنَا ‌عَبْدُ اللهِ بْنُ أَبِي زِيَادٍ، قَالَ: حَدَّثَنَا ‌زَيْدُ بْنُ حُبَابٍ ، عَنْ ‌سُفْيَانَ ، عَنْ ‌جَعْفَرِ بْنِ مُحَمَّدٍ ، عَنْ ‌أَبِيهِ ، عَنْ ‌جَابِرِ بْنِ عَبْدِ اللهِ «أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ حَجَّ ثَلَاثَ حِجَجٍ: حَجَّتَيْنِ قَبْلَ أَنْ يُهَاجِرَ»، وَحَجَّةً بَعْدَ مَا هَاجَرَ وَمَعَهَا عُمْرَةٌ، فَسَاقَ ثَلَاثَةً وَسِتِّينَ بَدَنَةً، وَجَاءَ عَلِيٌّ مِنَ الْيَمَنِ بِبَقِيَّتِهَا، فِيهَا جَمَلٌ لِأَبِي جَهْلٍ، فِي أَنْفِهِ بُرَةٌ مِنْ فِضَّةٍ، فَنَحَرَهَا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَأَمَرَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مِنْ كُلِّ بَدَنَةٍ بِبَضْعَةٍ فَطُبِخَتْ وَشَرِبَ مِنْ مَرَقِهَا. هَذَا حَدِيثٌ غَرِيبٌ مِنْ حَدِيثِ سُفْيَانَ، لَا نَعْرِفُهُ إِلَّا مِنْ حَدِيثِ زَيْدِ بْنِ حُبَابٍ. وَرَأَيْتُ عَبْدَ اللهِ بْنَ عَبْدِ الرَّحْمَنِ رَوَى هَذَا الْحَدِيثَ فِي كُتُبِهِ عَنْ عَبْدِ اللهِ بْنِ أَبِي زِيَادٍ. وَسَأَلْتُ مُحَمَّدًا عَنْ هَذَا فَلَمْ يَعْرِفْهُ مِنْ حَدِيثِ الثَّوْرِيِّ عَنْ جَعْفَرٍ، عَنْ أَبِيهِ، عَنْ جَابِرٍ؛ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَرَأَيْتُهُ لَمْ يَعُدَّ هَذَا الْحَدِيثَ مَحْفُوظًا، وَقَالَ: إِنَّمَا يُرْوَى عَنِ الثَّوْرِيِّ، عَنْ أَبِي إِسْحَاقَ، عَنْ مُجَاهِدٍ مُرْسَلًا.

English translation

815 (B) Qatādah narrated: "I said to Anas bin Mālik: 'How many times did the Prophet ﷺ perform Hajj?' He said: 'He performed one Hajj, and he performed four Umrah: An Umrah during Dhul-Qa'dah; the Umrah of Al-Hudaibiyah, an Umrah with his Hajj, and an Umrah from Al-Ji'irānah[2] when he divided up the war spoils of Hunain.'" (Ṣaḥīḥ) Abū 'Eisā said: This Hadīth is Ḥasan Ṣaḥīḥ. Ḥabbān bin Hilāl (one of the narrators) is Abū Ḥabīb Al-Baṣrī, he is noble and trustworthy, and was certified trustworthy by Yahya bin Sa'eed Al-Qattān.

Arabic text

٨١٥ (م) - حَدَّثَنَا ‌إِسْحَاقُ بْنُ مَنْصُورٍ، قَالَ: حَدَّثَنَا ‌حَبَّانُ بْنُ هِلَالٍ، قَالَ: حَدَّثَنَا ‌هَمَّامٌ، قَالَ: حَدَّثَنَا ‌قَتَادَةُ قَالَ: «قُلْتُ» ‌لِأَنَسِ بْنِ مَالِكٍ : كَمْ حَجَّ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ؟ قَالَ: حَجَّةً وَاحِدَةً، وَاعْتَمَرَ أَرْبَعَ عُمَرٍ: عُمْرَةٌ فِي ذِي الْقَعْدَةِ، وَعُمْرَةُ الْحُدَيْبِيَةِ، وَعُمْرَةٌ مَعَ حَجَّتِهِ، وَعُمْرَةُ الْجِعْرَانَةِ إِذْ قَسَمَ غَنِيمَةَ حُنَيْنٍ. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ. وَحَبَّانُ بْنُ هِلَالٍ هُوَ أَبُو حَبِيبٍ الْبَصْرِيُّ، هُوَ جَلِيلٌ ثِقَةٌ، وَثَّقَهُ يَحْيَى بْنُ سَعِيدٍ الْقَطَّانُ.

English translation

816. Ibn 'Abbās narrated: "The Messenger of Allāh ﷺ performed four Umrah: The Umrah of Al-Ḥudaibiyah, a second Umrah the following (year), (which was) the Umrah of Al-Qišās during Dhul-Qa'dah, a third Umrah from Al-Ji'irrānah, and the fourth which accompanied his Hajj." (Saḥīh) (He said:) There are narrations on this topic from Anas, 'Abdullāh bin 'Amr, and Ibn 'Umar. Abū 'Eisā said: The Hadīth of Ibn 'Abbās is a (Hasan Gharīb) Hadīth. Ibn 'Uyainah reported this Hadīth from 'Amr bin Dīnār, from 'Ikrimah: "The Prophet ﷺ performed four Umrah" and he did not mention "from Ibn 'Abbās" in it. (He said:) This was narrated to us by Sa'eed bin 'Abdur-Raḥmān Al-Makhzūmī; Sufyān bin 'Uyainah narrated to us, from 'Amr bin Dīnār, from 'Ikrimah: "The Prophet ﷺ..." and he mentioned similarly.

Arabic text

٨١٦ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌دَاوُدُ بْنُ عَبْدِ الرَّحْمَنِ الْعَطَّارُ ، عَنْ ‌عَمْرِو بْنِ دِينَارٍ، عَنْ ‌عِكْرِمَةَ ، عَنِ ‌ابْنِ عَبَّاسٍ؛ «أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ اعْتَمَرَ أَرْبَعَ عُمَرٍ: عُمْرَةَ الْحُدَيْبِيَةِ،» وَعُمْرَةَ الثَّانِيَةِ مِنْ قَابِلٍ، وَعُمْرَةَ الْقَضَاءِ فِي ذِي الْقَعْدَةِ، وَعُمْرَةَ الثَّالِثَةِ مِنَ الْجِعْرَانَةِ وَالرَّابِعَةِ الَّتِي مَعَ حَجَّتِهِ. وَفِي الْبَابِ عَنْ أَنَسٍ وَعَبْدِ اللهِ بْنِ عَمْرٍو وَابْنِ عُمَرَ. حَدِيثُ ابْنِ عَبَّاسٍ حَدِيثٌ حَسَنٌ غَرِيبٌ. ٨١٦ (م) - وَرَوَى ‌ابْنُ عُيَيْنَةَ هَذَا الْحَدِيثَ عَنْ ‌عَمْرِو بْنِ دِينَارٍ ، عَنْ ‌عِكْرِمَةَ «أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ اعْتَمَرَ أَرْبَعَ عُمَرٍ»، وَلَمْ يَذْكُرْ فِيهِ: عَنِ ابْنِ عَبَّاسٍ. حَدَّثَنَا بِذَلِكَ ‌سَعِيدُ بْنُ عَبْدِ الرَّحْمَنِ الْمَخْزُومِيُّ، قَالَ: حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، عَنْ عَمْرِو بْنِ دِينَارٍ، عَنْ عِكْرِمَةَ؛ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ - فَذَكَرَ نَحْوَهُ.

English translation

817. Jābir bin 'Abdullāh narrated: "When the Prophet ﷺ wanted to perform Hajj, he announced it to the people, and they gathered (to accompany him). When he reached Al-Baidā'[1] he assumed Iḥrām." (Sahīh) (He said:) There are narrations on this topic from Ibn 'Umar, Anas, and Al-Miswar bin Makhramah. Abū 'Eisā said: The Ḥadīth of Jābir is a Ḥasan Sahīh Ḥadīth.

Arabic text

٨١٧ - حَدَّثَنَا ‌ابْنُ أَبِي عُمَرَ، قَالَ: حَدَّثَنَا ‌سُفْيَانُ بْنُ عُيَيْنَةَ ، عَنْ ‌جَعْفَرِ بْنِ مُحَمَّدٍ ، عَنْ ‌أَبِيهِ ، عَنْ ‌جَابِرِ بْنِ عَبْدِ اللهِ قَالَ: «لَمَّا أَرَادَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الْحَجَّ» أَذَّنَ فِي النَّاسِ، فَاجْتَمَعُوا إِلَيْهِ، فَلَمَّا أَتَى الْبَيْدَاءَ أَحْرَمَ. وَفِي الْبَابِ عَنِ ابْنِ عُمَرَ وَأَنَسٍ وَالْمِسْوَرِ بْنِ مَخْرَمَةَ. حَدِيثُ جَابِرٍ حَدِيثٌ حَسَنٌ صَحِيحٌ.

English translation

818. Ibn 'Umar narrated: "Al-Baidā' the one that they lie about regarding the Messenger of Allāh ﷺ. By Allāh! The Messenger of Allāh ﷺ did not start the Talbiyah except from near the Masjid, near the tree."[2] (Sahīh) Abū 'Eisā said: This Hadīth is Hasan Ṣaḥīḥ.

Arabic text

٨١٨ - حَدَّثَنَا ‌قُتَيْبَةُ بْنُ سَعِيدٍ، قَالَ: حَدَّثَنَا ‌حَاتِمُ بْنُ إِسْمَاعِيلَ ، عَنْ ‌مُوسَى بْنِ عُقْبَةَ، عَنْ ‌سَالِمِ بْنِ عَبْدِ اللهِ بْنِ عُمَرَ ، عَنِ ‌ابْنِ عُمَرَ قَالَ: «الْبَيْدَاءُ» الَّتِي يَكْذِبُونَ فِيهَا عَلَى رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَاللهِ مَا أَهَلَّ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِلَّا مِنْ عِنْدِ الْمَسْجِدِ، مِنْ عِنْدِ الشَّجَرَةِ. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ.

English translation

819. Ibn 'Abbās narrated: "The Prophet ﷺ started the Talbiyah after the Ṣalāt." (Ḍa'if)

Arabic text

٨١٩ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌عَبْدُ السَّلَامِ بْنُ حَرْبٍ ، عَنْ ‌خُصَيْفٍ ، عَنْ ‌سَعِيدِ بْنِ جُبَيْرٍ ، عَنِ ‌ابْنِ عَبَّاسٍ «أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَهَلَّ فِي دُبُرِ الصَّلَاةِ». هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ، لَا نَعْرِفُ أَحَدًا رَوَاهُ غَيْرَ عَبْدِ السَّلَامِ بْنِ حَرْبٍ. وَهُوَ الَّذِي يَسْتَحِبُّهُ أَهْلُ الْعِلْمِ؛ أَنْ يُحْرِمَ الرَّجُلُ فِي دُبُرِ الصَّلَاةِ.

English translation

820. ‘Aishah narrated: “The Messenger of Allāh ﷺ performed the Ifrād form of Hajj.” (Ṣaḥīḥ) (He said:) There are narrations on this topic from Jābir and Ibn ‘Umar. Abū ‘Eisā said: The Hadīth of ‘Aishah is a Ḥasan Ṣaḥīḥ Hadīth. This is acted upon according to some of the people of knowledge. It has been reported from Ibn ‘Umar that the Prophet ﷺ performed the Ifrād Hajj as did Abū Bakr, ‘Umar and ‘Uthmān. That was narrated to us by Qutaibah; ‘Abdullāh bin Nāfi’ Aṣ-Ṣā’igh narrated to us from ‘Ubaidullāh bin ‘Umar, from Nāfi’, from Ibn ‘Umar. Abū ‘Eisā said: Ath-Thawrī said: “If you perform Ifrād Hajj then that is fine, and if you perform Qirān Hajj then that is fine, and if you perform Tamattu’ Hajj then that is fine.” Ash-Shāfi‘ī said similarly, and he said: “To us the most recommended is Ifrād then Tamattu’ then Qirān.”

Arabic text

٨٢٠ - حَدَّثَنَا ‌أَبُو مُصْعَبٍ قِرَاءَةً، عَنْ ‌مَالِكِ بْنِ أَنَسٍ ، عَنْ ‌عَبْدِ الرَّحْمَنِ بْنِ الْقَاسِمِ ، عَنْ ‌أَبِيهِ ، عَنْ ‌عَائِشَةَ «أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَفْرَدَ الْحَجَّ». وَفِي الْبَابِ عَنْ جَابِرٍ وَابْنِ عُمَرَ. حَدِيثُ عَائِشَةَ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ بَعْضِ أَهْلِ الْعِلْمِ. وَرُوِيَ عَنِ ‌ابْنِ عُمَرَ «أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَفْرَدَ الْحَجَّ»، وَأَفْرَدَ أَبُو بَكْرٍ، وَعُمَرُ وَعُثْمَانُ. ٨٢٠ (م) - حَدَّثَنَا بِذَلِكَ ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌عَبْدُ اللهِ بْنُ نَافِعٍ الصَّائِغُ ، عَنْ ‌عَبْدِ اللهِ بْنِ عُمَرَ ، عَنْ ‌نَافِعٍ، عَنِ ابْنِ عُمَرَ بِهَذَا. وَقَالَ الثَّوْرِيُّ: إِنْ أَفْرَدْتَ الْحَجَّ فَحَسَنٌ، وَإِنْ قَرَنْتَ فَحَسَنٌ، وَإِنْ تَمَتَّعْتَ فَحَسَنٌ. وَقَالَ الشَّافِعِيُّ مِثْلَهُ، وَقَالَ: أَحَبُّ إِلَيْنَا الْإِفْرَادُ، ثُمَّ التَّمَتُّعُ، ثُمَّ الْقِرَانُ.

English translation

821. Anas narrated: "I heard the Prophet ﷺ saying: (Labbaika Bi'umratin wa Hajjah) 'Here I am for "Umrah and Hajj."<' (Saḥih) (He said:) There are narrations on this topic from 'Umar and 'Imrān bin Ḥuṣain. Abū 'Eisā said: The Hadīth of Anas is a Ḥasan Saḥih Hadīth. Some of the people of knowledge followed this, and it was preferred by some of the people of Al-Kūfah and others.

Arabic text

٨٢١ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌حَمَّادُ بْنُ زَيْدٍ ، عَنْ ‌حُمَيْدٍ ، عَنْ ‌أَنَسٍ قَالَ: سَمِعْتُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «لَبَّيْكَ بِعُمْرَةٍ وَحَجَّةٍ». وَفِي الْبَابِ عَنْ عُمَرَ وَعِمْرَانَ بْنِ حُصَيْنٍ. حَدِيثُ أَنَسٍ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَقَدْ ذَهَبَ بَعْضُ أَهْلِ الْعِلْمِ إِلَى هَذَا، وَاخْتَارَهُ مِنْ أَهْلِ الْكُوفَةِ وَغَيْرِهِمْ.

English translation

822. Ibn 'Abbās narrated: "The Messenger of Allāh ﷺ performed Tamattu', as did Abū Bakr, 'Umar and 'Uthmān. And the first to prohibit it was Mu'āwiyah." (Ḍa'if) There are narrations on this topic from 'Ali, 'Uthmān, Jābir, Sa'eed, Asmā' bint Abū Bakr, and Ibn 'Umar.

Arabic text

٨٢٢ - حَدَّثَنَا ‌أَبُو مُوسَى مُحَمَّدُ بْنُ الْمُثَنَّى، قَالَ: حَدَّثَنَا ‌عَبْدُ اللهِ بْنُ إِدْرِيسَ ، عَنْ ‌لَيْثٍ ، عَنْ ‌طَاوُوسٍ ، عَنِ ‌ابْنِ عَبَّاسٍ قَالَ: «تَمَتَّعَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ» وَأَبُو بَكْرٍ وَعُمَرُ وَعُثْمَانُ، وَأَوَّلُ مَنْ نَهَى عَنْهَا مُعَاوِيَةُ.

English translation

823. Muḥammad bin 'Abdullāh bin Al-Ḥārīth bin Nawfal narrated that he heard Sa'd bin Abī Waqqāṣ, and Aḍ-Ḍaḥḥāk bin Qais while they were mentioning Tamattu' after "Umrah until Hajj". Aḍ-Ḍaḥḥāk bin Qais said: "No one does that except one who is ignorant of the order of Allāh, Most High." Sa'd said: "How horrible it is what you have said O my nephew!" So Aḍ-Ḍaḥḥāk (bin Qais) said: "Indeed 'Umar bin Al-Khaṭṭāb has prohibited that." So Sa'd said: "The Messenger of Allāh ﷺ did it, and we did it with him." (Hasan) (He said:) This Hadīth is Ṣaḥīḥ.

Arabic text

٨٢٣ - حَدَّثَنَا ‌قُتَيْبَةُ، عَنْ ‌مَالِكِ بْنِ أَنَسٍ ، عَنِ ‌ابْنِ شِهَابٍ ، عَنْ ‌مُحَمَّدِ بْنِ عَبْدِ اللهِ بْنِ الْحَارِثِ بْنِ نَوْفَلٍ أَنَّهُ «سَمِعَ» ‌سَعْدَ بْنَ أَبِي وَقَّاصٍ ، وَالضَّحَّاكَ بْنَ قَيْسٍ وَهُمَا يَذْكُرَانِ التَّمَتُّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ، فَقَالَ الضَّحَّاكُ بْنُ قَيْسٍ: لَا يَصْنَعُ ذَلِكَ إِلَّا مَنْ جَهِلَ أَمْرَ اللهِ. فَقَالَ سَعْدٌ: بِئْسَ مَا قُلْتَ يَا ابْنَ أَخِي، فَقَالَ الضَّحَّاكُ بْنُ قَيْسٍ: فَإِنَّ عُمَرَ بْنَ الْخَطَّابِ قَدْ نَهَى عَنْ ذَلِكَ. فَقَالَ سَعْدٌ: قَدْ صَنَعَهَا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَصَنَعْنَاهَا مَعَهُ. هَذَا حَدِيثٌ صَحِيحٌ.

English translation

824. Sālim bin 'Abdullāh narrated that he had heard a man from Ash-Shām asking 'Abdullāh bin 'Umar about Tamattu' after "Umrah until Hajj", so 'Abdullāh bin 'Umar said: "It is lawful." The man from Ash-Shām said: "But your father prohibited it." So 'Abdullāh bin 'Umar said: "Is the order to follow my father or is the order (to follow) for the Messenger of Allāh ﷺ?" The man said: "Rather it is for the Messenger of Allāh ﷺ." So he said: "Indeed the Messenger of Allāh ﷺ did it." (Ṣaḥīh) This Hadīth is Ḥasan Ṣaḥīh. Abū 'Eisā said: The Hadīth of Ibn 'Abbās is a Ḥasan Ḥadīth. There are those among the people of knowledge among the Companions of the Prophet ﷺ and others who preferred Tamattu' after "Umrah. Tamattu' is for a man to enter into "Umrah during the months of Hajj and stay there, as one who may gratify himself until he performs Hajj; he is required to slaughter whatever Hady is facilitated for him, and if he does not find one then he fasts for three days during Hajj, and seven when he returns to his family. When the one performing Tamattu' fasts the three days during Hajj, it is recommended that he fast during the ten (days), and that the last of them be the Day of 'Arafah. If he does not fast during the ten days then he does so during the Days of Tashrīq according to the view of some of the people of knowledge among the Companions of the Prophet ﷺ. Among them were Ibn 'Umar and 'Aishah, and it is the view of Mālik, Ash-Shāfi'i, Aḥmad and Iṣhāq. Some of them said that he does not fast the Days of Tashrīq; this is the saying of the people of Al-Kūfah. Abū 'Eisā said: The people of Ḥadīth prefer Tamattu' with 'Umrah until Hajj'. This is the view of Ash-Shāfi'i, Aḥmad, and Iṣhāq.

Arabic text

٨٢٤ - حَدَّثَنَا ‌عَبْدُ بْنُ حُمَيْدٍ، قَالَ: أَخْبَرَنِي ‌يَعْقُوبُ بْنُ إِبْرَاهِيمَ بْنِ سَعْدٍ، قَالَ: حَدَّثَنَا ‌أَبِي ، عَنْ ‌صَالِحِ بْنِ كَيْسَانَ ، عَنِ ‌ابْنِ شِهَابٍ أَنَّ ‌سَالِمَ بْنَ عَبْدِ اللهِ حَدَّثَهُ أَنَّهُ «سَمِعَ رَجُلًا مِنْ أَهْلِ الشَّامِ» وَهُوَ يَسْأَلُ ‌عَبْدَ اللهِ بْنَ عُمَرَ عَنِ التَّمَتُّعِ بِالْعُمْرَةِ إِلَى الْحَجِّ، فَقَالَ عَبْدُ اللهِ بْنُ عُمَرَ: هِيَ حَلَالٌ. فَقَالَ الشَّامِيُّ: إِنَّ أَبَاكَ قَدْ نَهَى عَنْهَا، فَقَالَ عَبْدُ اللهِ بْنُ عُمَرَ: أَرَأَيْتَ إِنْ كَانَ أَبِي نَهَى عَنْهَا وَصَنَعَهَا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، أَأَمْرُ أَبِي يُتَّبَعُ أَمْ أَمْرُ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ؟ فَقَالَ الرَّجُلُ: بَلْ أَمْرُ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ. فَقَالَ: لَقَدْ صَنَعَهَا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ. وَفِي الْبَابِ عَنْ عَلِيٍّ، وَعُثْمَانَ، وَجَابِرٍ، وَسَعْدٍ، وَأَسْمَاءَ بِنْتِ أَبِي بَكْرٍ، وَابْنِ عُمَرَ. حَدِيثُ ابْنِ عَبَّاسٍ حَدِيثٌ حَسَنٌ. وَقَدِ اخْتَارَ قَوْمٌ مِنْ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَغَيْرِهِمُ التَّمَتُّعَ بِالْعُمْرَةِ، وَالتَّمَتُّعُ أَنْ يَدْخُلَ الرَّجُلُ بِعُمْرَةٍ فِي أَشْهُرِ الْحَجِّ ثُمَّ يُقِيمَ حَتَّى يَحُجَّ، فَهُوَ مُتَمَتِّعٌ وَعَلَيْهِ دَمُ مَا اسْتَيْسَرَ مِنَ الْهَدْيِ، فَإِنْ لَمْ يَجِدْ صَامَ ثَلَاثَةَ أَيَّامٍ فِي الْحَجِّ وَسَبْعَةً إِذَا رَجَعَ إِلَى أَهْلِهِ، وَيُسْتَحَبُّ لِلْمُتَمَتِّعِ إِذَا صَامَ ثَلَاثَةَ أَيَّامٍ فِي الْحَجِّ أَنْ يَصُومَ الْعَشْرَ، وَيَكُونُ آخِرُهَا يَوْمَ عَرَفَةَ، فَإِنْ لَمْ يَصُمْ فِي الْعَشْرِ صَامَ أَيَّامَ التَّشْرِيقِ فِي قَوْلِ بَعْضِ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، مِنْهُمُ ابْنُ عُمَرَ وَعَائِشَةُ، وَبِهِ يَقُولُ مَالِكٌ وَالشَّافِعِيُّ وَأَحْمَدُ وَإِسْحَاقُ. وَقَالَ بَعْضُهُمْ: لَا يَصُومُ أَيَّامَ التَّشْرِيقِ. وَهُوَ قَوْلُ أَهْلِ الْكُوفَةِ. وَأَهْلُ الْحَدِيثِ يَخْتَارُونَ التَّمَتُّعَ بِالْعُمْرَةِ فِي الْحَجِّ، وَهُوَ قَوْلُ الشَّافِعِيِّ وَأَحْمَدَ وَإِسْحَاقَ.

English translation

825. Ibn 'Umar narrated: "The Prophet would say the following for the Talbiyah: "Labbaik Allāhumma labbaik. labbaik lā sharīka laka labbaik. Innal-ḥamda wan-ni'mata laka wal-mulk, lā sharīka laka." ('I respond to Your call O Allāh! I respond to Your call, You have no partner, I respond to Your call. All praise, thanks and blessings are for You. All sovereignty is for You. And You have no partners with You).'" (Sahīh) Abū 'Eisā said: There are narrations on this topic from Ibn Mas'ūd, Jābir, ‘Āishah, Ibn ‘Abbās, and Abū Hurairah. Abū ‘Eisā said: The Hadīth of Ibn ‘Umar is a Hasan Sahīh Hadīth. It is acted upon according to [some of] the people of knowledge among the Companions of the Prophet ﷺ and others. It is the view of Sufyān Ath-Thawrī, Ash-Shāfi‘ī, Ahmad, and Ishāq. Ash-Shāfi‘ī said: “If an addition exalting Allāh is added, then there is no harm – if Allāh wills. To me it is recommended to keep to the Talbiyah of the Messenger of Allāh ﷺ.” And Ash-Shāfi‘ī said: “We only say that there is no harm in an addition of exaltation of Allāh because of what has been related from Ibn ‘Umar, and he memorized the Talbiyah from the Messenger of Allāh ﷺ, then in his Talbiyah, Ibn ‘Umar himself added: (Labbaika waraghba’u ilaika wal-‘amal) ‘I respond to your Call, and the requests and deeds are for You.’”

Arabic text

٨٢٥ - حَدَّثَنَا ‌أَحْمَدُ بْنُ مَنِيعٍ، قَالَ: حَدَّثَنَا ‌إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ، عَنْ ‌أَيُّوبَ ، عَنْ ‌نَافِعٍ ، عَنِ ‌ابْنِ عُمَرَ «أَنَّ تَلْبِيَةَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَتْ: لَبَّيْكَ» اللَّهُمَّ لَبَّيْكَ، لَبَّيْكَ لَا شَرِيكَ لَكَ لَبَّيْكَ، إِنَّ الْحَمْدَ وَالنِّعْمَةَ لَكَ وَالْمُلْكَ، لَا شَرِيكَ لَكَ. وَفِي الْبَابِ عَنِ ابْنِ مَسْعُودٍ، وَجَابِرٍ، وَعَائِشَةَ، وَابْنِ عَبَّاسٍ، وَأَبِي هُرَيْرَةَ. حَدِيثُ ابْنِ عُمَرَ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَالْعَمَلُ عَلَيْهِ عِنْدَ بَعْضِ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَغَيْرِهِمْ، وَهُوَ قَوْلُ سُفْيَانَ وَالشَّافِعِيِّ وَأَحْمَدَ وَإِسْحَاقَ. قَالَ الشَّافِعِيُّ: وَإِنْ زَادَ فِي التَّلْبِيَةِ شَيْئًا مِنْ تَعْظِيمِ اللهِ فَلَا بَأْسَ إِنْ شَاءَ اللهُ، وَأَحَبُّ إِلَيَّ أَنْ يَقْتَصِرَ عَلَى تَلْبِيَةِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ. قَالَ الشَّافِعِيُّ: وَإِنَّمَا قُلْنَا: لَا بَأْسَ بِزِيَادَةِ تَعْظِيمِ اللهِ فِيهَا لِمَا جَاءَ عَنِ ابْنِ عُمَرَ، وَهُوَ حَفِظَ التَّلْبِيَةَ عَنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ثُمَّ زَادَ ابْنُ عُمَرَ فِي تَلْبِيَتِهِ مِنْ قِبَلِهِ: لَبَّيْكَ وَالرَّغْبَاءُ إِلَيْكَ وَالْعَمَلُ.

English translation

826. Nāfi‘ narrated: When Ibn ‘Umar would say the Talbiyah he would continue saying: “Labbaik Allāhumma labbaik. labbaik lā sharīka laka labbaik. innal-ḥamda wan-ni’mata laka wal-mulk, lā Sharīka Laka.” (I respond to Your call O Allāh! I respond to Your call, You have no partner, I respond to Your call. All praise, thanks and blessings are for You. All sovereignty is for You. And You have no partners with You). He said: "Abdullāh bin 'Umar would say: 'This is the Talbiyah of the Messenger of Allāh ﷺ' He would himself add the following after the Talbiyah of the Messenger of Allāh ﷺ: "Labbaika labbaika wa-sa'daik, wal-khairu fi yadaik. labbaika waraghba'u ilaika wal-'amal" ('I respond to Your call, I respond to Your call, and I am obedient to Your orders, all good is in Your Hands. I respond to Your call, and the requests and deeds are for You).'" (Ṣaḥīḥ) He said: This Hadīth is (Ḥasan) Ṣaḥīḥ.

Arabic text

٨٢٦ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌اللَّيْثُ، عَنْ ‌نَافِعٍ ، عَنِ ‌ابْنِ عُمَرَ أَنَّهُ «أَهَلَّ فَانْطَلَقَ يُهِلُّ فَيَقُولُ: لَبَّيْكَ» اللَّهُمَّ لَبَّيْكَ، لَا شَرِيكَ لَكَ لَبَّيْكَ، إِنَّ الْحَمْدَ وَالنِّعْمَةَ لَكَ وَالْمُلْكَ، لَا شَرِيكَ لَكَ. وَكَانَ عَبْدُ اللهِ بْنُ عُمَرَ يَقُولُ: هَذِهِ تَلْبِيَةُ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَكَانَ يَزِيدُ مِنْ عِنْدِهِ فِي أَثَرِ تَلْبِيَةِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: لَبَّيْكَ لَبَّيْكَ وَسَعْدَيْكَ، وَالْخَيْرُ فِي يَدَيْكَ لَبَّيْكَ، وَالرَّغْبَاءُ إِلَيْكَ وَالْعَمَلُ. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ.

English translation

827. Abū Bakr Aṣ-Ṣiddīq narrated that the Messenger of Allāh ﷺ was asked: "Which Hajj is most virtuous?" He said: "That with raised voices (Al-'Ajj) and the flow of blood (of the sacrifice) (Ath-Thajj).'" (Ḍa'if)

Arabic text

٨٢٧ - حَدَّثَنَا ‌مُحَمَّدُ بْنُ رَافِعٍ، قَالَ: حَدَّثَنَا ‌ابْنُ أَبِي فُدَيْكٍ. (ح) وَحَدَّثَنَا ‌إِسْحَاقُ بْنُ مَنْصُورٍ، قَالَ: أَخْبَرَنَا ‌ابْنُ أَبِي فُدَيْكٍ ، عَنِ ‌الضَّحَّاكِ بْنِ عُثْمَانَ ، عَنْ ‌مُحَمَّدِ بْنِ الْمُنْكَدِرِ ، عَنْ ‌عَبْدِ الرَّحْمَنِ بْنِ يَرْبُوعٍ ، عَنْ ‌أَبِي بَكْرٍ الصِّدِّيقِ «أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ سُئِلَ أَيُّ الْحَجِّ» أَفْضَلُ؟ قَالَ: الْعَجُّ وَالثَّجُّ.

English translation

828. Sahl bin Sa'd narrated that the Messenger of Allāh ﷺ said: "There is no Muslim who says the Talbiyah except that – on his right and left, until the end of the land, from here to there[1] – the rocks, or trees, or mud say the Talbiyah." (Hasan) Al-Hasan bin Muḥammad Az-Za'farānī and 'Abdur-Raḥmān bin Al-Aswad Abū 'Amr Al-Baṣrī narrated to us (another chain) with a similar Hadith. (He said:) There are narrations on this topic from Ibn 'Umar and Jābir. Abū 'Eisā said: The Hadith of Abū Bakr (no. 827) is a Gharib Hadith, we do not know of it except from the narration of Ibn Abī Fudaik, from Aḍ-Ḍaḥḥāk bin 'Uthmān. And Muḥammad bin Al-Munkadir did not hear from 'Abdur-Raḥmān bin Yarbū'. Muḥammad bin Al-Munkadir reported other Aḥādīth from Sa'eed bin 'Abdur-Raḥmān bin Yarbū' from his father. Abū Nu'aim Aṭ-Ṭaḥḥān Ḍirār bin Ṣurad reported this Hadith from Ibn Abī Fudaik, from Aḍ-Ḍaḥḥāk bin 'Uthmān, from Muḥammad bin Al-Munkadir, from Sa'eed bin 'Abdur-Raḥmān bin Yarbū', from his father, from Abū Bakr, from the Prophet ﷺ, and Ḍirār was mistaken in it. Abū 'Eisā said: I heard Aḥmad bin Al-Ḥasan saying: Aḥmad bin Ḥanbal said: "Whoever says about this Hadīth, that it is from Muḥammad bin Al-Munkadir, from Ibn 'Abdur-Raḥmān bin Yarbū', from his father – then he is mistaken." He said: I mentioned the narration of Ḍirār bin Ṣurad from Ibn Abī Fudaik to Muḥammad, and he said: "He is mistaken." So I said: "Others besides him also reported it from Ibn Abī Fudaik and it is similar to his narration." He said: "That is nothing, they only reported it from Ibn Abī Fudaik without mentioning in it 'from Sa'eed bin 'Abdur-Raḥmān.'" And I saw that he graded Ḍirār bin Ṣurad weak. Al-'Ajj is raising the voice with the Talbiyah, and Ath-Thajj is performing the Nahr on the sacrificial animals (Budn).

Arabic text

٨٢٨ - حَدَّثَنَا ‌هَنَّادٌ، قَالَ: حَدَّثَنَا ‌إِسْمَاعِيلُ بْنُ عَيَّاشٍ ، عَنْ ‌عُمَارَةَ بْنِ غَزِيَّةَ، عَنْ ‌أَبِي حَازِمٍ ، عَنْ ‌سَهْلِ بْنِ سَعْدٍ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «مَا مِنْ مُسْلِمٍ يُلَبِّي إِلَّا لَبَّى مَنْ عَنْ يَمِينِهِ أَوْ عَنْ شِمَالِهِ مِنْ حَجَرٍ أَوْ شَجَرٍ أَوْ مَدَرٍ»، حَتَّى تَنْقَطِعَ الْأَرْضُ مِنْ هَاهُنَا وَهَاهُنَا. ٨٢٨ (م) - حَدَّثَنَا ‌الْحَسَنُ بْنُ مُحَمَّدٍ الزَّعْفَرَانِيُّ ‌وَعَبْدُ الرَّحْمَنِ بْنُ الْأَسْوَدِ أَبُو عَمْرٍو الْبَصْرِيُّ قَالَا: حَدَّثَنَا ‌عَبِيدَةُ بْنُ حُمَيْدٍ ، عَنْ ‌عُمَارَةَ بْنِ غَزِيَّةَ، عَنْ ‌أَبِي حَازِمٍ ، عَنْ ‌سَهْلِ بْنِ سَعْدٍ ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ - نَحْوَ حَدِيثِ إِسْمَاعِيلَ بْنِ عَيَّاشٍ. وَفِي الْبَابِ عَنِ ابْنِ عُمَرَ وَجَابِرٍ. حَدِيثُ أَبِي بَكْرٍ حَدِيثٌ غَرِيبٌ لَا نَعْرِفُهُ إِلَّا مِنْ حَدِيثِ ابْنِ أَبِي فُدَيْكٍ عَنِ الضَّحَّاكِ بْنِ عُثْمَانَ، وَمُحَمَّدُ بْنُ الْمُنْكَدِرِ لَمْ يَسْمَعْ مِنْ عَبْدِ الرَّحْمَنِ بْنِ يَرْبُوعٍ، وَقَدْ رَوَى مُحَمَّدُ بْنُ الْمُنْكَدِرِ عَنْ سَعِيدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ يَرْبُوعٍ عَنْ أَبِيهِ غَيْرَ هَذَا الْحَدِيثِ، وَرَوَى أَبُو نُعَيْمٍ الطَّحَّانُ ضِرَارُ بْنُ صُرَدٍ هَذَا الْحَدِيثَ عَنِ ابْنِ أَبِي فُدَيْكٍ عَنِ الضَّحَّاكِ بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ الْمُنْكَدِرِ عَنْ سَعِيدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ يَرْبُوعٍ عَنْ أَبِيهِ عَنْ أَبِي بَكْرٍ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَأَخْطَأَ فِيهِ ضِرَارٌ. سَمِعْتُ أَحْمَدَ بْنَ الْحَسَنِ يَقُولُ: قَالَ أَحْمَدُ بْنُ حَنْبَلٍ: مَنْ قَالَ فِي هَذَا الْحَدِيثِ عَنْ مُحَمَّدِ بْنِ الْمُنْكَدِرِ عَنِ ابْنِ عَبْدِ الرَّحْمَنِ بْنِ يَرْبُوعٍ عَنْ أَبِيهِ فَقَدْ أَخْطَأَ. وَسَمِعْتُ مُحَمَّدًا يَقُولُ، وَذَكَرْتُ لَهُ حَدِيثَ ضِرَارِ بْنِ صُرَدٍ عَنِ ابْنِ أَبِي فُدَيْكٍ فَقَالَ: هُوَ خَطَأٌ، فَقُلْتُ: قَدْ رَوَاهُ غَيْرُهُ عَنِ ابْنِ أَبِي فُدَيْكٍ أَيْضًا مِثْلَ رِوَايَتِهِ! فَقَالَ: لَا شَيْءَ، إِنَّمَا رَوَوْهُ عَنِ ابْنِ أَبِي فُدَيْكٍ، وَلَمْ يَذْكُرُوا فِيهِ عَنْ سَعِيدِ بْنِ عَبْدِ الرَّحْمَنِ. وَرَأَيْتُهُ يُضَعِّفُ ضِرَارَ بْنَ صُرَدٍ. وَالْعَجُّ: هُوَ رَفْعُ الصَّوْتِ بِالتَّلْبِيَةِ، وَالثَّجُّ: هُوَ نَحْرُ الْبُدْنِ.

English translation

829. Khallād bin As-Sā'ib (bin Khalād) narrated from his father who said that the Messenger of Allāh ﷺ said: "Jibrīl came to me and ordered me to order my Companions to raise their voices with the Ihlāl, or; the Talbiyah." (Sahīh) (He said:) There are narrations on this topic from Zaid bin Khālīd, Abū Hurairah, and Ibn 'Abbās. Abū 'Eisā said: The Hadīth of Khallād from his father is a Hasan Sahīh Hadīth. Some have reported this Hadīth from Khallād bin As-Sā'ib, from Zaid bin Khallād, from the Prophet ﷺ, and it is not correct. What is correct is (from) Khallād bin As-Sā'ib from his father. He is Khallād bin As-Sā'ib bin Khallād bin Suwaid Al-Anṣārī.

Arabic text

٨٢٩ - حَدَّثَنَا ‌أَحْمَدُ بْنُ مَنِيعٍ، قَالَ: حَدَّثَنَا ‌سُفْيَانُ بْنُ عُيَيْنَةَ ، عَنْ ‌عَبْدِ اللهِ بْنِ أَبِي بَكْرٍ - وَهُوَ ابْنُ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَزْمٍ - عَنْ ‌عَبْدِ الْمَلِكِ بْنِ أَبِي بَكْرِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ الْحَارِثِ بْنِ هِشَامٍ ، عَنْ ‌خَلَّادِ بْنِ السَّائِبِ بْنِ خَلَّادٍ ، عَنْ ‌أَبِيهِ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «أَتَانِي جِبْرِيلُ» فَأَمَرَنِي أَنْ آمُرَ أَصْحَابِي أَنْ يَرْفَعُوا أَصْوَاتَهُمْ بِالْإِهْلَالِ وَالتَّلْبِيَةِ. وَفِي الْبَابِ عَنْ زَيْدِ بْنِ خَالِدٍ وَأَبِي هُرَيْرَةَ وَابْنِ عَبَّاسٍ. حَدِيثُ خَلَّادٍ عَنْ أَبِيهِ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَرَوَى بَعْضُهُمْ هَذَا الْحَدِيثَ عَنْ خَلَّادِ بْنِ السَّائِبِ عَنْ زَيْدِ بْنِ خَالِدٍ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَلَا يَصِحُّ، وَالصَّحِيحُ هُوَ عَنْ خَلَّادِ بْنِ السَّائِبِ عَنْ أَبِيهِ، وَهُوَ خَلَّادُ بْنُ السَّائِبِ بْنِ خَلَّادِ بْنِ سُوَيْدٍ الْأَنْصَارِيُّ عَنْ أَبِيهِ.

English translation

830. Zaid bin Thābit narrated from his father who said that he saw the Prophet ﷺ disrobing for his Ihlāl[1] and to perform Ghusl. (Hasan) Abū 'Eisā said: This Hadīth is Hasan Gharīb. There are those among the people of knowledge who considered it recommended to perform Ghusl at the time of Ihrām, and this is the view of Ash-Shāfi'ī.

Arabic text

٨٣٠ - حَدَّثَنَا ‌عَبْدُ اللهِ بْنُ أَبِي زِيَادٍ، قَالَ: حَدَّثَنَا ‌عَبْدُ اللهِ بْنُ يَعْقُوبَ الْمَدَنِيُّ ، عَنِ ‌ابْنِ أَبِي الزِّنَادِ، عَنْ ‌أَبِيهِ ، عَنْ ‌خَارِجَةَ بْنِ زَيْدِ بْنِ ثَابِتٍ، عَنْ ‌أَبِيهِ أَنَّهُ «رَأَى النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تَجَرَّدَ لِإِهْلَالِهِ وَاغْتَسَلَ». هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ. وَقَدِ اسْتَحَبَّ قَوْمٌ مِنْ أَهْلِ الْعِلْمِ الِاغْتِسَالَ عِنْدَ الْإِحْرَامِ، وَبِهِ يَقُولُ الشَّافِعِيُّ.

English translation

831. Ibn 'Umar narrated that a man said: "Where should we begin our Hil (Ihrām) O Messenger of Allāh?" He said: "The people of Al-Madīnah begin their Hil (Ihrām) from Dhul-Hulaifah, the people of Ash-Shām from Al-Juhfah, and the people of Najd from Qarn." And he (Ibn 'Umar Said: ("And they say:"))[3] “And the people of Yemen from Yamlam.” (Ṣaḥīḥ) (He said:) There are narrations on this topic from Ibn ‘Abbās, Jābir bin ‘Abdullāh, ‘Abdullāh bin ‘Amr. Abū ‘Eisā said: The Hadīth of Ibn ‘Umar is a Ḥasan Ṣaḥīḥ Ḥadīth. This is acted upon according to the people of knowledge.

Arabic text

٨٣١ - حَدَّثَنَا ‌أَحْمَدُ بْنُ مَنِيعٍ، قَالَ: حَدَّثَنَا ‌إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ ، عَنْ ‌أَيُّوبَ ، عَنْ ‌نَافِعٍ ، عَنِ ‌ابْنِ عُمَرَ «أَنَّ رَجُلًا» قَالَ: مِنْ أَيْنَ نُهِلُّ يَا رَسُولَ اللهِ؟ قَالَ: يُهِلُّ أَهْلُ الْمَدِينَةِ مِنْ ذِي الْحُلَيْفَةِ، وَأَهْلُ الشَّامِ مِنَ الْجُحْفَةِ، وَأَهْلُ نَجْدٍ مِنْ قَرَنٍ، قَالَ: وَأَهْلُ الْيَمَنِ مِنْ يَلَمْلَمَ. وَفِي الْبَابِ عَنِ ابْنِ عَبَّاسٍ وَجَابِرِ بْنِ عَبْدِ اللهِ وَعَبْدِ اللهِ بْنِ عَمْرٍو. حَدِيثُ ابْنِ عُمَرَ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَهْلِ الْعِلْمِ.

English translation

832. Ibn ‘Abbās narrated: “The Prophet ﷺ made Al-‘Aqīq the Mīqāt for the people of the west.” (Ḍā’if) Abū ‘Eisā said: This Hadīth is Ḥasan. [Muḥammad bin ‘Alī (one of the narrators) is Abū Ja’far Muḥammad bin ‘Alī bin Ḥusain bin ‘Alī bin Abī Ṭālib].

Arabic text

٨٣٢ - حَدَّثَنَا ‌أَبُو كُرَيْبٍ، قَالَ: حَدَّثَنَا ‌وَكِيعٌ، عَنْ ‌سُفْيَانَ ، عَنْ ‌يَزِيدَ بْنِ أَبِي زِيَادٍ، عَنْ ‌مُحَمَّدِ بْنِ عَلِيٍّ ، عَنِ ‌ابْنِ عَبَّاسٍ «أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَقَّتَ» لِأَهْلِ الْمَشْرِقِ الْعَقِيقَ. هَذَا حَدِيثٌ حَسَنٌ.

English translation

833. Ibn ‘Umar narrated: “A man stood and said: ‘O Messenger of Allāh! What clothing do you command us to wear in Al-Haram?' The Messenger of Allāh ﷺ said: 'Do not wear shirts, nor pants, nor burnooses, nor turbans, nor Khuff – unless one does not have any sandals, then let him wear Khuff, but let him cut them below the ankles. And do not wear any cloth that has been touched by saffron or Wars.[1] And the woman in Ihrām is not to cover her face, nor wear gloves.'" (Saḥīh) Abū 'Eisā said: This Hadīth is Ḥasan Saḥīh, and it is acted upon according to the people of knowledge.

Arabic text

٨٣٣ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌اللَّيْثُ، عَنْ ‌نَافِعٍ ، عَنِ ‌ابْنِ عُمَرَ أَنَّهُ قَالَ: «قَامَ رَجُلٌ» فَقَالَ: يَا رَسُولَ اللهِ، مَاذَا تَأْمُرُنَا أَنْ نَلْبَسَ مِنَ الثِّيَابِ فِي الْحَرَمِ؟ فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: لَا تَلْبَسُوا الْقُمُصَ، وَلَا السَّرَاوِيلَاتِ، وَلَا الْبَرَانِسَ، وَلَا الْعَمَائِمَ، وَلَا الْخِفَافَ إِلَّا أَنْ يَكُونَ أَحَدٌ لَيْسَتْ لَهُ نَعْلَانِ فَلْيَلْبَسِ الْخُفَّيْنِ وَلْيَقْطَعْهُمَا مَا أَسْفَلَ مِنَ الْكَعْبَيْنِ، وَلَا تَلْبَسُوا شَيْئًا مِنَ الثِّيَابِ مَسَّهُ الزَّعْفَرَانُ وَلَا الْوَرْسُ، وَلَا تَنْتَقِبُ الْمَرْأَةُ الْحَرَامُ وَلَا تَلْبَسُ الْقُفَّازَيْنِ. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ، وَالْعَمَلُ عَلَيْهِ عِنْدَ أَهْلِ الْعِلْمِ.

English translation

834. Ibn 'Abbās narrated that he heard the Messenger of Allāh ﷺ say: "If the Muhrim cannot find an Izār, then let him wear pants, and if he cannot find sandals, then let him wear Khuff." (Saḥīh) Qutaibah narrated to us (another chain) with similar meaning. There are narrations on this topic from Ibn 'Umar and Jābir. Abū 'Eisā said: This Hadīth is Hasan Ṣaḥīḥ, and it is acted upon according to some of the people of knowledge. They say if the Muḥrim does not find an Izār then he wears pants, and if he does not find sandals then he wears Khuff. This is the view of Aḥmad. Some of them held their view in accordance with the Hadīth of Ibn 'Umar from the Prophet ﷺ: "If he does not find sandals then let him wear Khuff, and let him cut them below the ankles." This is the saying of Sufyān Ath-Thawrī and Ash-Shāfi'ī (and Mālik said accordingly).

Arabic text

٨٣٤ - حَدَّثَنَا ‌أَحْمَدُ بْنُ عَبْدَةَ الضَّبِّيُّ الْبَصْرِيُّ، قَالَ: حَدَّثَنَا ‌يَزِيدُ بْنُ زُرَيْعٍ، قَالَ: حَدَّثَنَا ‌أَيُّوبُ، قَالَ: حَدَّثَنَا ‌عَمْرُو بْنُ دِينَارٍ ، عَنْ ‌جَابِرِ بْنِ زَيْدٍ ، عَنِ ‌ابْنِ عَبَّاسٍ قَالَ: سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «الْمُحْرِمُ إِذَا لَمْ يَجِدِ الْإِزَارَ» فَلْيَلْبَسِ السَّرَاوِيلَ، وَإِذَا لَمْ يَجِدِ النَّعْلَيْنِ فَلْيَلْبَسِ الْخُفَّيْنِ. ٨٣٤ (م) - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌حَمَّادُ بْنُ زَيْدٍ ، عَنْ ‌عَمْرٍو - نَحْوَهُ. وَفِي الْبَابِ عَنِ ابْنِ عُمَرَ وَجَابِرٍ. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ بَعْضِ أَهْلِ الْعِلْمِ؛ قَالُوا: إِذَا لَمْ يَجِدِ الْمُحْرِمُ الْإِزَارَ لَبِسَ السَّرَاوِيلَ، وَإِذَا لَمْ يَجِدِ النَّعْلَيْنِ لَبِسَ الْخُفَّيْنِ - وَهُوَ قَوْلُ أَحْمَدَ. وَقَالَ بَعْضُهُمْ عَلَى حَدِيثِ ابْنِ عُمَرَ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: إِذَا لَمْ يَجِدْ نَعْلَيْنِ فَلْيَلْبَسِ الْخُفَّيْنِ، وَلْيَقْطَعْهُمَا أَسْفَلَ مِنَ الْكَعْبَيْنِ. وَهُوَ قَوْلُ سُفْيَانَ الثَّوْرِيِّ وَالشَّافِعِيِّ.

English translation

835. Ya'la bin Umayyah narrated: "The Messenger of Allāh ﷺ saw a Bedouin who was in Iḥrām wearing a cloak. So he ordered him to remove it.” (Saḥīh)

Arabic text

٨٣٥ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌عَبْدُ اللهِ بْنُ إِدْرِيسَ ، عَنْ ‌عَبْدِ الْمَلِكِ بْنِ أَبِي سُلَيْمَانَ ، عَنْ ‌عَطَاءٍ ، عَنْ ‌يَعْلَى بْنِ أُمَيَّةَ ، قَالَ: «رَأَى النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَعْرَابِيًّا» قَدْ أَحْرَمَ وَعَلَيْهِ جُبَّةٌ، فَأَمَرَهُ أَنْ يَنْزِعَهَا.

English translation

836. A Hadīth similar to no. 835 with a different chain. (Saḥīh) Abū ‘Īsā said: This (chain) is more correct, and there is a story that accompanies this Hadīth.[1] Similarly, Qatādah, Al-Ḥajjāj bin Arṭāh, and others reported it from ‘Aṭā’ from Ya’lā bin Umayyah. But what is correct is what ‘Amr bin Dīnār and Ibn Jurāij reported from ‘Aṭā’, from Ṣafwān bin Ya’lā, from his father, from the Prophet ﷺ.

Arabic text

٨٣٦ - حَدَّثَنَا ‌ابْنُ أَبِي عُمَرَ، قَالَ: حَدَّثَنَا ‌سُفْيَانُ، عَنْ ‌عَمْرِو بْنِ دِينَارٍ ، عَنْ ‌عَطَاءٍ ، عَنْ ‌صَفْوَانَ بْنِ يَعْلَى ، عَنْ ‌أَبِيهِ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ - نَحْوَهُ بِمَعْنَاهُ، وَهَذَا أَصَحُّ، وَفِي الْحَدِيثِ قِصَّةٌ. هَكَذَا رَوَاهُ قَتَادَةُ وَالْحَجَّاجُ بْنُ أَرْطَاةَ وَغَيْرُ وَاحِدٍ عَنْ عَطَاءٍ، عَنْ يَعْلَى بْنِ أُمَيَّةَ. وَالصَّحِيحُ مَا رَوَى عَمْرُو بْنُ دِينَارٍ وَابْنُ جُرَيْجٍ عَنْ عَطَاءٍ عَنْ صَفْوَانَ بْنِ يَعْلَى عَنْ أَبِيهِ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ.

English translation

837. ‘Aishah narrated that the Messenger of Allāh ﷺ said: “Five are Fawāsiq[1] which may be killed in the Haram: the mouse, the scorpion, the crow, the kite, and the barbed dog.” (Saḥīḥ) (He said:) There are narrations on this topic from Ibn Mas’ūd, Ibn ‘Umar, Abū Hurairah, Abū Sa’eed, and Ibn ‘Abbās. Abū ‘Eisā said: The Hadīth of ‘Aīshah is a Ḥasan Saḥīḥ Hadīth.

Arabic text

٨٣٧ - حَدَّثَنَا ‌مُحَمَّدُ بْنُ عَبْدِ الْمَلِكِ بْنِ أَبِي الشَّوَارِبِ، قَالَ: حَدَّثَنَا ‌يَزِيدُ بْنُ زُرَيْعٍ، قَالَ: حَدَّثَنَا ‌مَعْمَرٌ ، عَنِ ‌الزُّهْرِيِّ، عَنْ ‌عُرْوَةَ ، عَنْ ‌عَائِشَةَ قَالَتْ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «خَمْسُ فَوَاسِقَ» يُقْتَلْنَ فِي الْحَرَمِ: الْفَأْرَةُ، وَالْعَقْرَبُ، وَالْغُرَابُ، وَالْحُدَيَّا، وَالْكَلْبُ الْعَقُورُ. وَفِي الْبَابِ عَنِ ابْنِ مَسْعُودٍ، وَابْنِ عُمَرَ، وَأَبِي هُرَيْرَةَ، وَأَبِي سَعِيدٍ، وَابْنِ عَبَّاسٍ. حَدِيثُ عَائِشَةَ حَدِيثٌ حَسَنٌ صَحِيحٌ.

English translation

838. Abū Sa’eed narrated that the Prophet ﷺ said: “The Muḥrim may kill the wild beast of prey, the rabid dog, the mouse, the scorpion, the kite, and the crow.” (Da’if) Abū ‘Eisā said: This Hadīth is Ḥasan. This is acted upon according to the people of knowledge, they say that the Muḥrim may kill the wild beast of prey and the dog. This is the view of Sufyān Ath-Thawrī and Ash-Shāfi‘ī. Ash-Shāfi‘ī said: “The Muḥrim can kill any beast of prey that would attack people or their animals.” [1] Harmful vermin.

Arabic text

٨٣٨ - حَدَّثَنَا ‌أَحْمَدُ بْنُ مَنِيعٍ، قَالَ: حَدَّثَنَا ‌هُشَيْمٌ، قَالَ: أَخْبَرَنَا ‌يَزِيدُ بْنُ أَبِي زِيَادٍ، عَنِ ‌ابْنِ أَبِي نُعْمٍ ، عَنْ ‌أَبِي سَعِيدٍ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «يَقْتُلُ الْمُحْرِمُ السَّبُعَ الْعَادِيَ»، وَالْكَلْبَ الْعَقُورَ، وَالْفَأْرَةَ، وَالْعَقْرَبَ، وَالْحِدَأَةَ، وَالْغُرَابَ. هَذَا حَدِيثٌ حَسَنٌ وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَهْلِ الْعِلْمِ؛ قَالُوا: الْمُحْرِمُ يَقْتُلُ السَّبُعَ الْعَادِيَ وَالْكَلْبَ، وَهُوَ قَوْلُ سُفْيَانَ الثَّوْرِيِّ وَالشَّافِعِيِّ. وَقَالَ الشَّافِعِيُّ: كُلُّ سَبُعٍ عَدَا عَلَى النَّاسِ أَوْ عَلَى دَوَابِّهِمْ فَلِلْمُحْرِمِ قَتْلُهُ.

English translation

839. Ibn 'Abbās narrated: "The Messenger of Allāh ﷺ was cupped while he was a Muḥrim."[1] (Ṣaḥīḥ) (He said:) There are narrations on this topic from Anas, 'Abdullāh bin Buḥainah and Jābir. Abū 'Eisā said: The Hadīth of Ibn 'Abbās is a Ḥasan Ṣaḥīḥ Hadīth. There are those among the people of knowledge who permitted cupping for the Muḥrim. They said he is not to shave any hair (in the processes). Mālik said the Muḥrim is not to be cupped (nor remove any hair) except out of necessity. Sufyān Ath-Thawrī and Ash-Shāfi'ī said that there is no harm in cupping for the Muḥrim nor removing hair (to do so).

Arabic text

٨٣٩ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌سُفْيَانُ بْنُ عُيَيْنَةَ ، عَنْ ‌عَمْرِو بْنِ دِينَارٍ، عَنْ ‌طَاوُوسٍ ‌وَعَطَاءٍ ، عَنِ ‌ابْنِ عَبَّاسٍ «أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ احْتَجَمَ وَهُوَ مُحْرِمٌ». وَفِي الْبَابِ عَنْ أَنَسٍ وَعَبْدِ اللهِ ابْنِ بُحَيْنَةَ وَجَابِرٍ. حَدِيثُ ابْنِ عَبَّاسٍ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَقَدْ رَخَّصَ قَوْمٌ مِنْ أَهْلِ الْعِلْمِ فِي الْحِجَامَةِ لِلْمُحْرِمِ، قَالُوا: لَا يَحْلِقُ شَعَرًا. وَقَالَ مَالِكٌ: لَا يَحْتَجِمُ الْمُحْرِمُ إِلَّا مِنْ ضَرُورَةٍ. وَقَالَ سُفْيَانُ الثَّوْرِيُّ وَالشَّافِعِيُّ: لَا بَأْسَ أَنْ يَحْتَجِمَ الْمُحْرِمُ، وَلَا يَنْزِعُ شَعَرًا.

English translation

840. Nubaih bin Wahb narrated: "Ibn Ma'mar wanted to have his son married. So he sent me to Abān bin 'Uthmān who was the 'Amīr of the (Hajj) season. I went to him and said: 'Your brother wants to marry his son and he would like for you to witness that.' He said: 'I think he is but a crude Bedouin; indeed the Muḥrim is not to marry nor have someone married'" - or he said similarly - then he narrated from 'Uthmān similar in Marfū' form (from the Prophet ﷺ). (Ṣaḥīḥ) There are narrations on this topic from Abū Rāfi' and Maimūnah. Abū 'Eisā said: The Hadīth of 'Uthmān is a Ḥasan Ṣaḥīḥ Hadīth. This is acted upon according to some of the Companions of the Prophet ﷺ. Among them were 'Umar bin Al-Khaṭṭāb, 'Alī bin Abī Ṭalīb, and Ibn 'Umar. It is the view of some of the Fuqahā' among the Tābi'īn, and it is the saying of Mālik, Ash-Shāfi'ī, Aḥmad and Ishāq. They do not think that the Muḥrim can marry, and they said that if he marries then his marriage is invalid.

Arabic text

٨٤٠ - حَدَّثَنَا ‌أَحْمَدُ بْنُ مَنِيعٍ، قَالَ: حَدَّثَنَا ‌إِسْمَاعِيلُ ابْنُ عُلَيَّةَ، قَالَ: حَدَّثَنَا ‌أَيُّوبُ ، عَنْ ‌نَافِعٍ ، عَنْ ‌نُبَيْهِ بْنِ وَهْبٍ قَالَ: «أَرَادَ ابْنُ مَعْمَرٍ» أَنْ يُنْكِحَ ابْنَهُ، فَبَعَثَنِي إِلَى ‌أَبَانَ بْنِ عُثْمَانَ وَهُوَ أَمِيرُ الْمَوْسِمِ بِمَكَّةَ، فَأَتَيْتُهُ فَقُلْتُ: إِنَّ أَخَاكَ يُرِيدُ أَنْ يُنْكِحَ ابْنَهُ فَأَحَبَّ أَنْ يُشْهِدَكَ ذَلِكَ. قَالَ: لَا أُرَاهُ إِلَّا أَعْرَابِيًّا جَافِيًا، إِنَّ الْمُحْرِمَ لَا يَنْكِحُ وَلَا يُنْكِحُ - أَوْ كَمَا قَالَ. ثُمَّ حَدَّثَ عَنْ ‌عُثْمَانَ مِثْلَهُ يَرْفَعُهُ. وَفِي الْبَابِ عَنْ أَبِي رَافِعٍ وَمَيْمُونَةَ. حَدِيثُ عُثْمَانَ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ بَعْضِ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، مِنْهُمْ عُمَرُ بْنُ الْخَطَّابِ، وَعَلِيُّ بْنُ أَبِي طَالِبٍ، وَابْنُ عُمَرَ، وَهُوَ قَوْلُ بَعْضِ فُقَهَاءِ التَّابِعِينَ، وَبِهِ يَقُولُ مَالِكٌ وَالشَّافِعِيُّ وَأَحْمَدُ وَإِسْحَاقُ؛ لَا يَرَوْنَ أَنْ يَتَزَوَّجَ الْمُحْرِمُ. قَالُوا: فَإِنْ نَكَحَ فَنِكَاحُهُ بَاطِلٌ.

English translation

841. Abū Rāfi' narrated: "The Messenger of Allāh ﷺ married Maimūnah while he was Ḥalāl,[1] and he stayed with her while he was Ḥalāl, and I was the messenger between the two of them.” (Ṣaḥīḥ) Abū ‘Eisā said: This Ḥadīth is Ḥasan, we do not know of anyone who narrated a chain for it (like this) except for Ḥammād bin Zaid from Maṭar Al-Warrāq, from Rabī‘ah. Mālik bin Anas narrated it from Rabī‘ah, from Sulaimān bin Yasār that the Prophet ﷺ married Maimūnah while he was Ḥalāl, so Mālik’s report is Mursal. Sulaimān bin Bilāl also reported it from Rabī‘ah in Mursal form. Abū ‘Eisā said: It has been reported from Yazīd bin Al-Aṣamm, from Maimūnah who said: “The Messenger of Allāh ﷺ married me while he was Ḥalāl.” Some of them reported from Yazīd bin Al-Aṣamm that the Prophet ﷺ married Maimūnah while he was Ḥalāl. Abū ‘Eisā said: Yazīd bin Al-Aṣamm is Maimūnah’s nephew.

Arabic text

٨٤١ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: أَخْبَرَنَا ‌حَمَّادُ بْنُ زَيْدٍ ، عَنْ ‌مَطَرٍ الْوَرَّاقِ ، عَنْ ‌رَبِيعَةَ بْنِ أَبِي عَبْدِ الرَّحْمَنِ، عَنْ ‌سُلَيْمَانَ بْنِ يَسَارٍ ، عَنْ ‌أَبِي رَافِعٍ قَالَ: «تَزَوَّجَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَيْمُونَةَ» وَهُوَ حَلَالٌ، وَبَنَى بِهَا وَهُوَ حَلَالٌ، وَكُنْتُ أَنَا الرَّسُولَ فِيمَا بَيْنَهُمَا. هَذَا حَدِيثٌ حَسَنٌ، وَلَا نَعْلَمُ أَحَدًا أَسْنَدَهُ غَيْرَ حَمَّادِ بْنِ زَيْدٍ عَنْ مَطَرٍ الْوَرَّاقِ عَنْ رَبِيعَةَ. وَرَوَى مَالِكُ بْنُ أَنَسٍ، عَنْ رَبِيعَةَ، عَنْ سُلَيْمَانَ بْنِ يَسَارٍ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تَزَوَّجَ مَيْمُونَةَ وَهُوَ حَلَالٌ. رَوَاهُ مَالِكٌ مُرْسَلًا. وَرَوَاهُ أَيْضًا سُلَيْمَانُ بْنُ بِلَالٍ عَنْ رَبِيعَةَ مُرْسَلًا. وَرُوِيَ عَنْ يَزِيدَ بْنِ الْأَصَمِّ عَنْ مَيْمُونَةَ قَالَتْ: تَزَوَّجَنِي رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَهُوَ حَلَالٌ. وَرَوَى بَعْضُهُمْ عَنْ يَزِيدَ بْنِ الْأَصَمِّ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تَزَوَّجَ مَيْمُونَةَ وَهُوَ حَلَالٌ. وَيَزِيدُ بْنُ الْأَصَمِّ هُوَ ابْنُ أُخْتِ مَيْمُونَةَ.

English translation

842. Ibn ‘Abbās narrated: “The Prophet ﷺ married Maimūnah while he was a Muḥrim.” (Ṣaḥīḥ) He said: There is something about this topic from ‘Aīshah. Abū 'Eisā said: The Hadīth of Ibn 'Abbās is a Hasan Ṣaḥīḥ Hadīth. This is acted upon according to some of the people of knowledge. It is the view of Sufyān Ath-Thawrī and the people of Al-Kūfah.

Arabic text

٨٤٢ - حَدَّثَنَا ‌حُمَيْدُ بْنُ مَسْعَدَةَ، قَالَ: حَدَّثَنَا ‌سُفْيَانُ بْنُ حَبِيبٍ ، عَنْ ‌هِشَامِ بْنِ حَسَّانَ، عَنْ ‌عِكْرِمَةَ ، عَنِ ‌ابْنِ عَبَّاسٍ «أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تَزَوَّجَ مَيْمُونَةَ» وَهُوَ مُحْرِمٌ. وَفِي الْبَابِ عَنْ عَائِشَةَ. حَدِيثُ ابْنِ عَبَّاسٍ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ بَعْضِ أَهْلِ الْعِلْمِ، وَبِهِ يَقُولُ سُفْيَانُ الثَّوْرِيُّ وَأَهْلُ الْكُوفَةِ.

English translation

843. (Another chain) that Ibn 'Abbās narrated: "The Prophet ﷺ married Maimūnah while he was a Muḥrim." (Ṣaḥīḥ)

Arabic text

٨٤٣ - حَدَّثَنَا ‌قُتَيْبَةُ ، قَالَ: حَدَّثَنَا ‌حَمَّادُ بْنُ زَيْدٍ ، عَنْ ‌أَيُّوبَ ، عَنْ ‌عِكْرِمَةَ ، عَنِ ‌ابْنِ عَبَّاسٍ «أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تَزَوَّجَ مَيْمُونَةَ» وَهُوَ مُحْرِمٌ. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ.

English translation

844. (Another chain) that Ibn 'Abbās narrated: "The Prophet ﷺ married Maimūnah while he was a Muḥrim." (Ṣaḥīḥ) Prophet ﷺ was staying with her, and she was buried in Sarif.

Arabic text

٨٤٤ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌دَاوُدُ بْنُ عَبْدِ الرَّحْمَنِ الْعَطَّارُ ، عَنْ ‌عَمْرِو بْنِ دِينَارٍ قَالَ: سَمِعْتُ ‌أَبَا الشَّعْثَاءِ يُحَدِّثُ عَنِ ‌ابْنِ عَبَّاسٍ «أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تَزَوَّجَ مَيْمُونَةَ» وَهُوَ مُحْرِمٌ. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ. وَأَبُو الشَّعْثَاءِ اسْمُهُ جَابِرُ بْنُ زَيْدٍ. وَاخْتَلَفُوا فِي تَزْوِيجِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَيْمُونَةَ؛ لِأَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تَزَوَّجَهَا فِي طَرِيقِ مَكَّةَ، فَقَالَ بَعْضُهُمْ: تَزَوَّجَهَا حَلَالًا وَظَهَرَ أَمْرُ تَزْوِيجِهَا وَهُوَ مُحْرِمٌ، ثُمَّ بَنَى بِهَا وَهُوَ حَلَالٌ، بِسَرِفَ فِي طَرِيقِ مَكَّةَ، وَمَاتَتْ مَيْمُونَةُ بِسَرِفَ حَيْثُ بَنَى بِهَا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَدُفِنَتْ بِسَرِفَ.

English translation

845. Yazīd bin Al-Aṣamm narrated about Maimūnah: "The Messenger of Allāh ﷺ married her while he was Halāl and he stayed with her while he was Halāl. She died in Sarif, and we buried her at the (site of the) tent where he had stayed with her." (Sahīh) Abū 'Eisā said: This Hadīth is Gharīb. More than one narrator has reported this Hadīth: "The Prophet ﷺ married Maimūnah while he was Halāl" from Yazīd bin Al-Aṣamm in Mursal form.

Arabic text

٨٤٥ - حَدَّثَنَا ‌إِسْحَاقُ بْنُ مَنْصُورٍ، قَالَ: أَخْبَرَنَا ‌وَهْبُ بْنُ جَرِيرٍ ، قَالَ: حَدَّثَنَا ‌أَبِي قَالَ: سَمِعْتُ ‌أَبَا فَزَارَةَ يُحَدِّثُ عَنْ ‌يَزِيدَ بْنِ الْأَصَمِّ ، عَنْ ‌مَيْمُونَةَ «أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تَزَوَّجَهَا وَهُوَ حَلَالٌ»، وَبَنَى بِهَا حَلَالًا، وَمَاتَتْ بِسَرِفَ، وَدَفَنَّاهَا فِي الظُّلَّةِ الَّتِي بَنَى بِهَا فِيهَا. هَذَا حَدِيثٌ غَرِيبٌ. وَرَوَى غَيْرُ وَاحِدٍ هَذَا الْحَدِيثَ عَنْ يَزِيدَ بْنِ الْأَصَمِّ مُرْسَلًا: أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تَزَوَّجَ مَيْمُونَةَ وَهُوَ حَلَالٌ.

English translation

846. Jābir bin 'Abdullāh narrated that the Prophet ﷺ said: "The land game is lawful for you while you are in Ihram as long as you did not hunt it – or – it was not hunted for you." (Da'if) (He said:) There are narrations on this topic from Abū Qatādah and Talhah. Abū 'Eisā said: The Hadīth of Jābir is an explanatory Hadīth, and we do not know of Al-Muṭṭalib (one of the narrators) hearing from Jābir. This is acted upon according to some of the people of knowledge, they did not see any harm in the Muḥrim eating game when he did not hunt it or have someone hunt it for him. Ash-Shāfi'ī said: "This is the best Hadīth reported on this topic and the most appropriate, and it is this that is to be acted upon." And this is the view of Aḥmad and Ishāq.

Arabic text

٨٤٦ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌يَعْقُوبُ بْنُ عَبْدِ الرَّحْمَنِ ، عَنْ ‌عَمْرِو بْنِ أَبِي عَمْرٍو، عَنِ ‌الْمُطَّلِبِ ، عَنْ ‌جَابِرِ بْنِ عَبْدِ اللهِ ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «صَيْدُ الْبَرِّ لَكُمْ حَلَالٌ وَأَنْتُمْ حُرُمٌ»، مَا لَمْ تَصِيدُوهُ أَوْ يُصَدْ لَكُمْ. وَفِي الْبَابِ عَنْ أَبِي قَتَادَةَ وَطَلْحَةَ. حَدِيثُ جَابِرٍ حَدِيثٌ مُفَسَّرٌ، وَالْمُطَّلِبُ لَا نَعْرِفُ لَهُ سَمَاعًا عَنْ جَابِرٍ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَهْلِ الْعِلْمِ؛ لَا يَرَوْنَ بِالصَّيْدِ لِلْمُحْرِمِ بَأْسًا إِذَا لَمْ يَصْطَدْهُ أَوْ لَمْ يُصْطَدْ مِنْ أَجْلِهِ. قَالَ الشَّافِعِيُّ: هَذَا أَحْسَنُ حَدِيثٍ رُوِيَ فِي هَذَا الْبَابِ وَأَقْيَسُ. وَالْعَمَلُ عَلَى هَذَا، وَهُوَ قَوْلُ أَحْمَدَ وَإِسْحَاقَ.

English translation

847. Abū Qatādah narrated that he was with the Prophet ﷺ and when he got to one of the roads of Makkah some of his companions were Muḥrim and he (Abū Qatādah) was not a Muḥrim. So he saw a wild donkey, so he mounted his horse, asked his companions to give him his whip but they refused, so he asked them to give him his spear and they refused. So he (himself) took it and struck the donkey killing it. Some of the Companions of the Prophet ﷺ ate it and some of them refused. When they caught up to the Prophet ﷺ they asked him about that and he said: "It is only food which Allāh fed you." (Ṣaḥīḥ)

Arabic text

٨٤٧ - حَدَّثَنَا ‌قُتَيْبَةُ عَنْ ‌مَالِكِ بْنِ أَنَسٍ ، عَنْ ‌أَبِي النَّضْرِ ، عَنْ ‌نَافِعٍ مَوْلَى أَبِي قَتَادَةَ ، عَنْ ‌أَبِي قَتَادَةَ «أَنَّهُ كَانَ مَعَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، حَتَّى إِذَا كَانَ بِبَعْضِ طَرِيقِ مَكَّةَ» تَخَلَّفَ مَعَ أَصْحَابٍ لَهُ مُحْرِمِينَ وَهُوَ غَيْرُ مُحْرِمٍ، فَرَأَى حِمَارًا وَحْشِيًّا فَاسْتَوَى عَلَى فَرَسِهِ، فَسَأَلَ أَصْحَابَهُ أَنْ يُنَاوِلُوهُ سَوْطَهُ فَأَبَوْا، فَسَأَلَهُمْ رُمْحَهُ فَأَبَوْا عَلَيْهِ، فَأَخَذَهُ ثُمَّ شَدَّ عَلَى الْحِمَارِ فَقَتَلَهُ، فَأَكَلَ مِنْهُ بَعْضُ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَأَبَى بَعْضُهُمْ، فَأَدْرَكُوا النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَسَأَلُوهُ عَنْ ذَلِكَ، فَقَالَ: إِنَّمَا هِيَ طُعْمَةٌ أَطْعَمَكُمُوهَا اللهُ. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ.

English translation

848. (Another chain that) Abū Qatādah narrated about the wild donkey, and it is similar to the (previous) narration of Abū An-Nadr except that in the narration of Zaid bin Aslam he said that the Messenger of Allāh ﷺ said: "Do you have any of its meat left with you?" (Saḥih) Abū 'Eisā said: This Hadīth is Hasan Saḥih.

Arabic text

٨٤٨ - حَدَّثَنَا ‌قُتَيْبَةُ، عَنْ ‌مَالِكٍ، عَنْ ‌زَيْدِ بْنِ أَسْلَمَ ، عَنْ ‌عَطَاءِ بْنِ يَسَارٍ، عَنْ ‌أَبِي قَتَادَةَ فِي حِمَارِ الْوَحْشِ - مِثْلَ حَدِيثِ أَبِي النَّضْرِ، غَيْرَ أَنَّ فِي حَدِيثِ زَيْدِ بْنِ أَسْلَمَ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «هَلْ مَعَكُمْ مِنْ لَحْمِهِ شَيْءٌ»؟ هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ.

English translation

849. Ibn 'Abbās narrated that Aṣ-Ṣ'ab bin Jath-thāmah informed him that the Messenger of Allāh ﷺ had passed him at Al-Abwā' or Bawaddān.[1] He (Aṣ-Ṣ'ab) gave him a wild donkey but he refused it. When the Messenger of Allāh ﷺ noticed on his face that he was upset, he said: "We would not refuse you, but we are in Ihram." (Sahih) Abū 'Eisā said: This Hadīth is Hasan Sahih. There are those among the people of knowledge, among the Companions of the Prophet ﷺ and others, who followed this Hadīth, and disliked eating of game for the Muhrim. Ash-Shāfi'ī said: "The meaning of this Hadīth according to us, is that he only refused it because he thought that he hunted it for him, so he avoided it out of caution." Some of the companions of Az-Zuhri reported this Hadīth from him saying: "He gave him a gift of some meat from a wild donkey" but it (the narration) is not preserved. (He said:) There are narrations on this topic from 'Alī and Zaid bin Arqam.

Arabic text

٨٤٩ - حَدَّثَنَا ‌قُتَيْبَةُ ، قَالَ: حَدَّثَنَا ‌اللَّيْثُ، عَنِ ‌ابْنِ شِهَابٍ ، عَنْ ‌عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ أَنَّ ‌ابْنَ عَبَّاسٍ أَخْبَرَهُ أَنَّ ‌الصَّعْبَ بْنَ جَثَّامَةَ أَخْبَرَهُ «أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَرَّ بِهِ بِالْأَبْوَاءِ» أَوْ بِوَدَّانَ، فَأَهْدَى لَهُ حِمَارًا وَحْشِيًّا فَرَدَّهُ عَلَيْهِ، فَلَمَّا رَأَى رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَا فِي وَجْهِهِ مِنَ الْكَرَاهِيَةِ، فَقَالَ: إِنَّهُ لَيْسَ بِنَا رَدٌّ عَلَيْكَ، وَلَكِنَّا حُرُمٌ. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ. وَقَدْ ذَهَبَ قَوْمٌ مِنْ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَغَيْرِهِمْ إِلَى هَذَا الْحَدِيثِ وَكَرِهُوا أَكْلَ الصَّيْدِ لِلْمُحْرِمِ. وَقَالَ الشَّافِعِيُّ: إِنَّمَا وَجْهُ هَذَا الْحَدِيثِ عِنْدَنَا إِنَّمَا رَدَّهُ عَلَيْهِ لَمَّا ظَنَّ أَنَّهُ صِيدَ مِنْ أَجْلِهِ، وَتَرَكَهُ عَلَى التَّنَزُّهِ. وَقَدْ رَوَى بَعْضُ أَصْحَابِ الزُّهْرِيِّ عَنِ الزُّهْرِيِّ هَذَا الْحَدِيثَ وَقَالَ: أَهْدَى لَهُ لَحْمَ حِمَارٍ وَحْشٍ، وَهُوَ غَيْرُ مَحْفُوظٍ. وَفِي الْبَابِ عَنْ عَلِيٍّ وَزَيْدِ بْنِ أَرْقَمَ.

English translation

850. Abū Hurairah narrated: "We went with the Messenger of Allāh during Hajj or Umrah and we encountered a swarm of locusts. We began striking at them with our whips and our staffs, and the Prophet ﷺ said: "Eat it, for indeed it is game of the sea." (Da'if) Abū 'Eisā said: This Hadīth is Gharīb we do not know of it except as a narration of Abū Al-Muhazzim, from Abū Hurairah. Abū Muhazzim's name is Yazīd bin Sufyān and he was criticized by Shu'bah. There are those among the people of knowledge who allowed the Muhrim to catch locusts and eat them. Some of them thought that Sadaqah (expiations) was due from him if he tried to catch it or eat it.

Arabic text

٨٥٠ - حَدَّثَنَا ‌أَبُو كُرَيْبٍ، قَالَ: حَدَّثَنَا ‌وَكِيعٌ، عَنْ ‌حَمَّادِ بْنِ سَلَمَةَ ، عَنْ ‌أَبِي الْمُهَزَّمِ ، عَنْ ‌أَبِي هُرَيْرَةَ قَالَ: «خَرَجْنَا مَعَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي حَجٍّ أَوْ عُمْرَةٍ» فَاسْتَقْبَلَنَا رِجْلٌ مِنْ جَرَادٍ، فَجَعَلْنَا نَضْرِبُهُ بِسِيَاطِنَا وَعِصِيِّنَا، فَقَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: كُلُوهُ؛ فَإِنَّهُ مِنْ صَيْدِ الْبَحْرِ. هَذَا حَدِيثٌ غَرِيبٌ، لَا نَعْرِفُهُ إِلَّا مِنْ حَدِيثِ أَبِي الْمُهَزَّمِ عَنْ أَبِي هُرَيْرَةَ. وَأَبُو الْمُهَزَّمِ اسْمُهُ يَزِيدُ بْنُ سُفْيَانَ، وَقَدْ تَكَلَّمَ فِيهِ شُعْبَةُ. وَقَدْ رَخَّصَ قَوْمٌ مِنْ أَهْلِ الْعِلْمِ لِلْمُحْرِمِ أَنْ يَصِيدَ الْجَرَادَ وَيَأْكُلَهُ. وَرَأَى بَعْضُهُمْ عَلَيْهِ صَدَقَةً إِذَا اصْطَادَهُ وَأَكَلَهُ.

English translation

851. Ibn Abī 'Ammār said: "I asked Jābir bin 'Abdullāh: 'Is the hyena game?' He said: 'Yes.'" He said: "I said: 'Can it be eaten?' He said: 'Yes.'" He said: "I said: 'Did the Messenger of Allāh ﷺ say that?' He said: 'Yes.'" (Ṣaḥīḥ) Abū 'Eisā said: This Hadīth is Hasan Ṣaḥīḥ. 'Alī (bin Al-Madīnī) said: "Yāhya bin Sa'eed reported this Hadīth from Jarīr bin Hāzim, so he said: 'From Jābir, from 'Umar.'" The Hadīth of Ibn Jurāij is more correct and it is the view of Aḥmad and Ishāq. This Hadīth is acted upon according to some of the people of knowledge; when the Muḥrim kills a hyena then the penalty is due from him.

Arabic text

٨٥١ - حَدَّثَنَا ‌أَحْمَدُ بْنُ مَنِيعٍ، قَالَ: حَدَّثَنَا ‌إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ، قَالَ: أَخْبَرَنَا ‌ابْنُ جُرَيْجٍ ، عَنْ ‌عَبْدِ اللهِ بْنِ عُبَيْدِ بْنِ عُمَيْرٍ، عَنِ ‌ابْنِ أَبِي عَمَّارٍ قَالَ: «قُلْتُ» ‌لِجَابِرٍ : الضَّبُعُ، أَصَيْدٌ هِيَ؟ قَالَ: نَعَمْ. قَالَ: قُلْتُ: آكُلُهَا؟ قَالَ: نَعَمْ. قَالَ: قُلْتُ: أَقَالَهُ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ؟ قَالَ: نَعَمْ. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ. قَالَ عَلِيُّ بْنُ الْمَدِينِيِّ: قَالَ يَحْيَى بْنُ سَعِيدٍ: وَرَوَى جَرِيرُ بْنُ حَازِمٍ هَذَا الْحَدِيثَ فَقَالَ عَنْ جَابِرٍ عَنْ عُمَرَ. وَحَدِيثُ ابْنِ جُرَيْجٍ أَصَحُّ، وَهُوَ قَوْلُ أَحْمَدَ وَإِسْحَاقَ، وَالْعَمَلُ عَلَى هَذَا الْحَدِيثِ عِنْدَ بَعْضِ أَهْلِ الْعِلْمِ فِي الْمُحْرِمِ إِذَا أَصَابَ ضَبُعًا أَنَّ عَلَيْهِ الْجَزَاءَ.

English translation

852. Ibn 'Umar narrated: "The Prophet ﷺ performed Ghusl for entering Makkah at Fakhkh."[1] (Da'if) Abū 'Eisā said: This Hadīth is not preserved, what is correct is what Nāfi' reported from Ibn 'Umar; that he would perform Ghusl for entering Makkah, and based upon that, Ash-Shāfi'ī said that Ghusl for entering Makkah is recommended. 'Abdur-Raḥmān bin Zaid bin Aslam (one of the narrators) is weak in Hadīth. He was graded weak by Ahmad bin Hanbal, 'Ali bin Al-Madīnī, and others, and we do not know of this Hadīth being narrated in Marfū' form except from him ('Abdur-Raḥmān).

Arabic text

٨٥٢ - حَدَّثَنَا ‌يَحْيَى بْنُ مُوسَى، قَالَ: حَدَّثَنَا ‌هَارُونُ بْنُ صَالِحٍ الطَّلْحِيُّ، قَالَ: حَدَّثَنَا ‌عَبْدُ الرَّحْمَنِ بْنُ زَيْدِ بْنِ أَسْلَمَ ، عَنْ ‌أَبِيهِ ، عَنِ ‌ابْنِ عُمَرَ ، قَالَ: «اغْتَسَلَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لِدُخُولِهِ» مَكَّةَ بِفَخٍّ. هَذَا حَدِيثٌ غَيْرُ مَحْفُوظٍ، وَالصَّحِيحُ مَا رَوَى نَافِعٌ عَنِ ابْنِ عُمَرَ أَنَّهُ كَانَ يَغْتَسِلُ لِدُخُولِ مَكَّةَ. وَبِهِ يَقُولُ الشَّافِعِيُّ: يُسْتَحَبُّ الِاغْتِسَالُ لِدُخُولِ مَكَّةَ. وَعَبْدُ الرَّحْمَنِ بْنُ زَيْدِ بْنِ أَسْلَمَ ضَعِيفٌ فِي الْحَدِيثِ، ضَعَّفَهُ أَحْمَدُ بْنُ حَنْبَلٍ وَعَلِيُّ بْنُ الْمَدِينِيِّ وَغَيْرُهُمَا، وَلَا نَعْرِفُ هَذَا الْحَدِيثَ مَرْفُوعًا إِلَّا مِنْ حَدِيثِهِ.

English translation

853. 'Aishah narrated: "When the Prophet ﷺ came to Makkah he entered it from its higher side, and left from its lower side." (Ṣaḥīḥ) (He said:) There is something on this topic from Ibn 'Umar. Abū 'Eisā said: The Hadīth of 'Aishah is a Ḥasan Ṣaḥīḥ Hadīth.

Arabic text

٨٥٣ - حَدَّثَنَا ‌أَبُو مُوسَى مُحَمَّدُ بْنُ الْمُثَنَّى، قَالَ: حَدَّثَنَا ‌سُفْيَانُ بْنُ عُيَيْنَةَ ، عَنْ ‌هِشَامِ بْنِ عُرْوَةَ ، عَنْ ‌أَبِيهِ ، عَنْ ‌عَائِشَةَ قَالَتْ: «لَمَّا جَاءَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِلَى مَكَّةَ» دَخَلَ مِنْ أَعْلَاهَا وَخَرَجَ مِنْ أَسْفَلِهَا. وَفِي الْبَابِ عَنِ ابْنِ عُمَرَ. حَدِيثُ عَائِشَةَ حَدِيثٌ حَسَنٌ صَحِيحٌ.

English translation

854. Ibn 'Umar narrated: "The Prophet ﷺ entered Makkah during the daytime." (Hasan) Abū 'Eisā said: This Hadith is Hasan.

Arabic text

٨٥٤ - حَدَّثَنَا ‌يُوسُفُ بْنُ عِيسَى، قَالَ: حَدَّثَنَا ‌وَكِيعٌ، قَالَ: حَدَّثَنَا ‌الْعُمَرِيُّ ، عَنْ ‌نَافِعٍ ، عَنِ ‌ابْنِ عُمَرَ «أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ دَخَلَ مَكَّةَ» نَهَارًا. هَذَا حَدِيثٌ حَسَنٌ.

English translation

855. Al-Muhājir Al-Makki said: "Jābir bin 'Abdullāh was asked about a man raising his hands when he sees the House (Ka'bah). So he said: 'We performed Hajj with the Messenger of Allāh ﷺ and we did it.'" (Da'if) Abū 'Eisā said: We only know of raising the hand when seeing the House from the narration of Shu'bah from Abū Qaza'ah, and Abū Qaza'ah is Suwaid bin Hujair.

Arabic text

٨٥٥ - حَدَّثَنَا ‌يُوسُفُ بْنُ عِيسَى، قَالَ: حَدَّثَنَا ‌وَكِيعٌ، قَالَ: حَدَّثَنَا ‌شُعْبَةُ ، عَنْ ‌أَبِي قَزَعَةَ الْبَاهِلِيِّ ، عَنِ ‌الْمُهَاجِرِ الْمَكِّيِّ قَالَ: «سُئِلَ» ‌جَابِرُ بْنُ عَبْدِ اللهِ : أَيَرْفَعُ الرَّجُلُ يَدَيْهِ إِذَا رَأَى الْبَيْتَ؟ فَقَالَ: حَجَجْنَا مَعَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، أَفَكُنَّا نَفْعَلُهُ؟ رَفْعُ الْيَدَيْنِ عِنْدَ رُؤْيَةِ الْبَيْتِ، إِنَّمَا نَعْرِفُهُ مِنْ حَدِيثِ شُعْبَةَ، عَنْ أَبِي قَزَعَةَ. وَأَبُو قَزَعَةَ اسْمُهُ سُوَيْدُ بْنُ حُجَيْرٍ.

English translation

856. Jābir narrated: "When the Prophet ﷺ arrived in Makkah, he entered the Masjid and touched the (Black) Stone, then went to his right and performed Raml (walking quickly) for three (circuits) and walking for four. Then he came to the Maqām[1] and said: 'And take you (people) the Maqām (place) of Ibrāhīm as a place of prayer.'[2] Then he performed two Rak'ah while the Maqām was between him and the House. Then he came to the (Black) Stone after the two Rak'ah to touch it, then he left to Aṣ-Ṣafā – I think – he said: Indeed Aṣ-Ṣafā and Al-Marwah are among the Symbols of Allāh."[3] (Sahīh) (He said:) There is something on this topic from Ibn 'Umar. Abū 'Eisā said: The Hadīth of Jābir is a Ḥasan Ṣaḥīḥ Hadīth. This is acted upon according to the people of knowledge.'

Arabic text

٨٥٦ - حَدَّثَنَا ‌مَحْمُودُ بْنُ غَيْلَانَ، قَالَ: حَدَّثَنَا ‌يَحْيَى بْنُ آدَمَ، قَالَ: أَخْبَرَنَا ‌سُفْيَانُ الثَّوْرِيُّ، عَنْ ‌جَعْفَرِ بْنِ مُحَمَّدٍ ، عَنْ ‌أَبِيهِ ، عَنْ ‌جَابِرٍ قَالَ: «لَمَّا قَدِمَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَكَّةَ» دَخَلَ الْمَسْجِدَ فَاسْتَلَمَ الْحَجَرَ، ثُمَّ مَضَى عَلَى يَمِينِهِ فَرَمَلَ ثَلَاثًا وَمَشَى أَرْبَعًا، ثُمَّ أَتَى الْمَقَامَ فَقَالَ: {وَاتَّخِذُوا مِنْ مَقَامِ إِبْرَاهِيمَ مُصَلًّى} فَصَلَّى رَكْعَتَيْنِ، وَالْمَقَامُ بَيْنَهُ وَبَيْنَ الْبَيْتِ، ثُمَّ أَتَى الْحَجَرَ بَعْدَ الرَّكْعَتَيْنِ فَاسْتَلَمَهُ، ثُمَّ خَرَجَ إِلَى الصَّفَا، أَظُنُّهُ قَالَ: {إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللهِ}. وَفِي الْبَابِ عَنِ ابْنِ عُمَرَ. حَدِيثُ جَابِرٍ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَهْلِ الْعِلْمِ.

English translation

857. Jābir narrated: "The Prophet ﷺ performed Raml from the (Black) Stone to the (Black) Stone for three (circuits), and he walked four (circuits)." (Ṣaḥīḥ) (He said:) There is something about this from Ibn 'Umar. Abū 'Eisā said: The Hadīth of Jābir is a Ḥasan Ṣaḥīḥ Hadīth, and this is acted upon according to the people of knowledge. Ash-Shāfi'ī said: "If he avoids Raml on purpose then he has committed an offense but nothing is required from him, and if he does not perform Raml for the three circuits then he is not to perform Raml in the rest." Some of the people of knowledge say that the people of Makkah, and those who assume Iḥrām in it, are not required to perform Raml.

Arabic text

٨٥٧ - حَدَّثَنَا ‌عَلِيُّ بْنُ خَشْرَمٍ، قَالَ: أَخْبَرَنَا ‌عَبْدُ اللهِ بْنُ وَهْبٍ ، عَنْ ‌مَالِكِ بْنِ أَنَسٍ، عَنْ ‌جَعْفَرِ بْنِ مُحَمَّدٍ ، عَنْ ‌أَبِيهِ ، عَنْ ‌جَابِرٍ «أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ رَمَلَ» مِنَ الْحَجَرِ إِلَى الْحَجَرِ ثَلَاثًا وَمَشَى أَرْبَعًا. وَفِي الْبَابِ عَنِ ابْنِ عُمَرَ. حَدِيثُ جَابِرٍ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَهْلِ الْعِلْمِ؛ قَالَ الشَّافِعِيُّ: إِذَا تَرَكَ الرَّمَلَ عَمْدًا فَقَدْ أَسَاءَ وَلَا شَيْءَ عَلَيْهِ، وَإِذَا لَمْ يَرْمُلْ فِي الْأَشْوَاطِ الثَّلَاثَةِ لَمْ يَرْمُلْ فِيمَا بَقِيَ. وَقَالَ بَعْضُ أَهْلِ الْعِلْمِ: لَيْسَ عَلَى أَهْلِ مَكَّةَ رَمَلٌ، وَلَا عَلَى مَنْ أَحْرَمَ مِنْهَا.

English translation

858. Abū Tufail narrated: "I was with Ibn 'Abbās, and Mu'āwiyah would not pass any corner without touching it. So Ibn 'Abbās said to him: 'The Prophet ﷺ would not touch any besides the Black Stone and the Yemeni corner.' So Mu'āwiyah said: 'There is no part of the House that is untouchable.'" (Hasan) (He said:) There is something about this from Ibn 'Umar. Abū 'Eisā said: The Hadīth of Ibn 'Abbās is a Hasan Sahih Hadīth. This is acted upon by most of the people of knowledge; one does not touch (any corner) but the Black Stone and the Yemeni corner.

Arabic text

٨٥٨ - حَدَّثَنَا ‌مَحْمُودُ بْنُ غَيْلَانَ، قَالَ: حَدَّثَنَا ‌عَبْدُ الرَّزَّاقِ، قَالَ: أَخْبَرَنَا ‌سُفْيَانُ ‌وَمَعْمَرٌ ، عَنِ ‌ابْنِ خُثَيْمٍ ، عَنْ ‌أَبِي الطُّفَيْلِ قَالَ: كُنْتُ مَعَ ‌ابْنِ عَبَّاسٍ وَمُعَاوِيَةُ لَا يَمُرُّ بِرُكْنٍ إِلَّا اسْتَلَمَهُ، فَقَالَ لَهُ ابْنُ عَبَّاسٍ: «إِنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَمْ يَكُنْ يَسْتَلِمُ» إِلَّا الْحَجَرَ الْأَسْوَدَ وَالرُّكْنَ الْيَمَانِيَ. فَقَالَ مُعَاوِيَةُ: لَيْسَ شَيْءٌ مِنَ الْبَيْتِ مَهْجُورًا. وَفِي الْبَابِ عَنْ عُمَرَ. حَدِيثُ ابْنِ عَبَّاسٍ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَكْثَرِ أَهْلِ الْعِلْمِ؛ أَنْ لَا يَسْتَلِمَ إِلَّا الْحَجَرَ الْأَسْوَدَ وَالرُّكْنَ الْيَمَانِيَ.

English translation

859. Ibn Ya'lā narrated from his father: "The Prophet ﷺ performed Tawāf of the House Mudṭabi'an, and he was wearing a Burd."[1] (Da'if) Abū 'Eisā said: This is the narration of Ath-Thawrī from Ibn Juraij. We do not know of it except from his narration, and it is a Hasan Ṣaḥīḥ Hadīth. 'Abdul-Ḥamīd (one of the narrators) is Ibn Jubair bin Shaibah, (who reported it from) Ibn Ya'lā from his father, and he is Ya'lā bin Umayyah.

Arabic text

٨٥٩ - حَدَّثَنَا ‌مَحْمُودُ بْنُ غَيْلَانَ، قَالَ: حَدَّثَنَا ‌قَبِيصَةُ، عَنْ ‌سُفْيَانَ ، عَنِ ‌ابْنِ جُرَيْجٍ ، عَنْ ‌عَبْدِ الْحَمِيدِ، عَنِ ‌ابْنِ يَعْلَى ، عَنْ ‌أَبِيهِ «أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ طَافَ بِالْبَيْتِ» مُضْطَبِعًا وَعَلَيْهِ بُرْدٌ. هَذَا حَدِيثُ الثَّوْرِيِّ عَنِ ابْنِ جُرَيْجٍ وَلَا نَعْرِفُهُ إِلَّا مِنْ حَدِيثِهِ، وَهُوَ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَعَبْدُ الْحَمِيدِ هُوَ ابْنُ جُبَيْرِ بْنِ شَيْبَةَ، عَنِ ابْنِ يَعْلَى، عَنْ أَبِيهِ، وَهُوَ يَعْلَى بْنُ أُمَيَّةَ.

English translation

860. 'Abbās bin Rabī'ah said: "I saw 'Umar bin Al-Khaṭṭāb kissing the (Black) Stone and saying: 'I am kissing you while I know that you are just a stone, and if I had not seen the Messenger of Allāh ﷺ kissing you, I would not kiss you.'" (Ṣaḥīḥ) (He said:) There are narrations on this topic from Abū Bakr and Ibn 'Umar. Abū 'Eisā said: The Hadīth of 'Umar is a Hasan Ṣaḥīḥ Hadīth. This is acted upon according to the people of knowledge, they consider it recommended to kiss the (Black) Stone. If it is not possible for him to reach it, then he touches it with his hand and kisses his hand. If he cannot reach it, then, when he is parallel to it, he faces it and says the Takbīr, and this is the saying of Ash-Shāfi'i.

Arabic text

٨٦٠ - حَدَّثَنَا ‌هَنَّادٌ، قَالَ: حَدَّثَنَا ‌أَبُو مُعَاوِيَةَ ، عَنِ ‌الْأَعْمَشِ ، عَنْ ‌إِبْرَاهِيمَ، عَنْ ‌عَابِسِ بْنِ رَبِيعَةَ قَالَ: «رَأَيْتُ» ‌عُمَرَ بْنَ الْخَطَّابِ يُقَبِّلُ الْحَجَرَ وَيَقُولُ: إِنِّي أُقَبِّلُكَ وَأَعْلَمُ أَنَّكَ حَجَرٌ، وَلَوْلَا أَنِّي رَأَيْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُقَبِّلُكَ لَمْ أُقَبِّلْكَ. وَفِي الْبَابِ عَنْ أَبِي بَكْرٍ وَابْنِ عُمَرَ حَدِيثُ عُمَرَ حَدِيثٌ حَسَنٌ صَحِيحٌ.

English translation

861. Az-Zubair bin 'Arabī narrated that a man asked Ibn 'Umar about touching the (Black) Stone, so he said: "I saw the Prophet ﷺ touching it and kissing it." So the man said: "What is your view if there is a throng (around the Ka'bah) and what is your view if the people overpowered me?" Ibn 'Umar said: "Leave 'What is your view' in Yemen. I saw the Prophet ﷺ touching it and kissing it." (Ṣaḥīḥ) He said: This is the Az-Zubair bin 'Arabī that Ḥammād bin Zaid reports from. And the Az-Zubair bin 'Arabī from Al-Kūfah – whose Kunyah is Abū Salamah – he heard from Anas bin Mālik and others among the Companions of the Prophet ﷺ. Sufyān Ath-Thawrī and others among the A'immah reported from him. Abū 'Eisā said: The Ḥadīth of Ibn 'Umar is a Hasan Ṣaḥīḥ Ḥadīth, and it has been reported from him through more than one route.

Arabic text

٨٦١ - حَدَّثَنَا ‌قُتَيْبَةُ ، قَالَ: حَدَّثَنَا ‌حَمَّادُ بْنُ زَيْدٍ ، عَنِ ‌الزُّبَيْرِ بْنِ عَرَبِيٍّ «أَنَّ رَجُلًا» سَأَلَ ‌ابْنَ عُمَرَ عَنِ اسْتِلَامِ الْحَجَرِ فَقَالَ: رَأَيْتُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَسْتَلِمُهُ وَيُقَبِّلُهُ، فَقَالَ الرَّجُلُ: أَرَأَيْتَ إِنْ غُلِبْتُ عَلَيْهِ؟ أَرَأَيْتَ إِنْ زُوحِمْتُ؟ فَقَالَ ابْنُ عُمَرَ: اجْعَلْ أَرَأَيْتَ بِالْيَمَنِ، رَأَيْتُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَسْتَلِمُهُ وَيُقَبِّلُهُ. وَهَذَا هُوَ الزُّبَيْرُ بْنُ عَرَبِيٍّ رَوَى عَنْهُ حَمَّادُ بْنُ زَيْدٍ، وَالزُّبَيْرُ بْنُ عَدِيٍّ كُوفِيٌّ، سَمِعَ مِنْ أَنَسِ بْنِ مَالِكٍ وَغَيْرِ وَاحِدٍ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، رَوَى عَنْهُ سُفْيَانُ الثَّوْرِيُّ وَغَيْرُ وَاحِدٍ مِنَ الْأَئِمَّةِ. حَدِيثُ ابْنِ عُمَرَ حَدِيثٌ حَسَنٌ صَحِيحٌ، وَقَدْ رُوِيَ عَنْهُ مِنْ غَيْرِ وَجْهٍ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَهْلِ الْعِلْمِ؛ يَسْتَحِبُّونَ تَقْبِيلَ الْحَجَرِ، فَإِنْ لَمْ يُمْكِنْهُ وَلَمْ يَصِلْ إِلَيْهِ اسْتَلَمَهُ بِيَدِهِ وَقَبَّلَ يَدَهُ، وَإِنْ لَمْ يَصِلْ إِلَيْهِ اسْتَقْبَلَهُ إِذَا حَاذَى بِهِ وَكَبَّرَ، وَهُوَ قَوْلُ الشَّافِعِيِّ.

English translation

862. Jābir narrated: "When the Prophet ﷺ arrived in Makkah, he performed seven (circuits) of Tawāf around the House. Then he came to the Maqām and said: And take you (people) the Maqām (place) of Ibrāhīm as a place of prayer.[1] Then he prayed behind the Maqām. Then he came to the (Black) Stone to touch it. Then he said: 'We begin with what Allāh began with.' So he began at Aṣ-Ṣafā and recited: Indeed Aṣ-Ṣafā and Al-Marwah are among the Symbols of Allāh."[2] (Ṣaḥīḥ) Abū 'Eisā said: This Ḥadīth is Hasan Ṣaḥīḥ. This is acted upon according to the people of knowledge. One begins with Aṣ-Ṣafā before Al-Marwah, if he begins with Al-Marwah before Aṣ-Ṣafā then it will not be acceptable and he has to start at Aṣ-Ṣafā. The people of knowledge differ over one who performs Tawāf of the House but does not go between Aṣ-Ṣafā and Al-Marwah until he returns (home). Some of the people of knowledge said if he does not go between Aṣ-Ṣafā and Al-Marwah until he leaves Makkah, then he remembers and he is close to it, he returns to go between Aṣ-Ṣafā and Al-Marwah. If he does not remember until he returns to his land then it is acceptable, but he has to offer a sacrifice as expiation. This is the view of Sufyān Ath-Thawrī. Some of them said that if he does not go between Aṣ-Ṣafā and Al-Marwah, and he reaches his land, then it is not acceptable for him. This is the view of Ash-Shāfi'i, he said: "Tawāf between Aṣ-Ṣafā and Al-Marwah is obligatory, Hajj is not possible without it."

Arabic text

٨٦٢ - حَدَّثَنَا ‌ابْنُ أَبِي عُمَرَ، قَالَ: حَدَّثَنَا ‌سُفْيَانُ بْنُ عُيَيْنَةَ ، عَنْ ‌جَعْفَرِ بْنِ مُحَمَّدٍ ، عَنْ ‌أَبِيهِ ، عَنْ ‌جَابِرٍ «أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ حِينَ قَدِمَ مَكَّةَ» طَافَ بِالْبَيْتِ سَبْعًا فَقَرَأَ: {وَاتَّخِذُوا مِنْ مَقَامِ إِبْرَاهِيمَ مُصَلًّى}، فَصَلَّى خَلْفَ الْمَقَامِ ثُمَّ أَتَى الْحَجَرَ فَاسْتَلَمَهُ، ثُمَّ قَالَ: نَبْدَأُ بِمَا بَدَأَ اللهُ بِهِ، فَبَدَأَ بِالصَّفَا، وَقَرَأَ: {إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللهِ}. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَهْلِ الْعِلْمِ؛ أَنَّهُ يَبْدَأُ بِالصَّفَا قَبْلَ الْمَرْوَةِ، فَإِنْ بَدَأَ بِالْمَرْوَةِ قَبْلَ الصَّفَا لَمْ يُجْزِهِ، وَبَدَأَ بِالصَّفَا. وَاخْتَلَفَ أَهْلُ الْعِلْمِ فِيمَنْ طَافَ بِالْبَيْتِ وَلَمْ يَطُفْ بَيْنَ الصَّفَا وَالْمَرْوَةِ حَتَّى رَجَعَ. فَقَالَ بَعْضُ أَهْلِ الْعِلْمِ: إِنْ لَمْ يَطُفْ بَيْنَ الصَّفَا وَالْمَرْوَةِ حَتَّى خَرَجَ مِنْ مَكَّةَ، فَإِنْ ذَكَرَ وَهُوَ قَرِيبٌ مِنْهَا رَجَعَ فَطَافَ بَيْنَ الصَّفَا وَالْمَرْوَةِ، وَإِنْ لَمْ يَذْكُرْ حَتَّى أَتَى بِلَادَهُ أَجْزَأَهُ وَعَلَيْهِ دَمٌ، وَهُوَ قَوْلُ سُفْيَانَ الثَّوْرِيِّ. وَقَالَ بَعْضُهُمْ: إِنْ تَرَكَ الطَّوَافَ بَيْنَ الصَّفَا وَالْمَرْوَةِ حَتَّى رَجَعَ إِلَى بِلَادِهِ فَإِنَّهُ لَا يُجْزِيهِ. وَهُوَ قَوْلُ الشَّافِعِيِّ، قَالَ: الطَّوَافُ بَيْنَ الصَّفَا وَالْمَرْوَةِ وَاجِبٌ، لَا يَجُوزُ الْحَجُّ إِلَّا بِهِ.

English translation

863. Ibn 'Abbās narrated: "The Messenger of Allāh ﷺ only performed the Saṭ[1] of the House and of Aṣ-Ṣafā and Al-Marwah to show his strength to the idolaters." (Saḥīḥ) He said: There are narrations on this topic from 'Aishah, Ibn 'Umar, and Jābir. Abū 'Eisā said: The Hadīth of Ibn 'Abbās is a Hasan Ṣaḥīḥ Hadīth. This is what is recommended according to the people of knowledge; one performs Sa'ī quickly between Aṣ-Ṣafā and Al-Marwah. If one is not able, and he walks between Aṣ-Ṣafā and Al-Marwah, then they consider it acceptable.

Arabic text

٨٦٣ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌سُفْيَانُ بْنُ عُيَيْنَةَ ، عَنْ ‌عَمْرِو بْنِ دِينَارٍ، عَنْ ‌طَاوُوسٍ ، عَنِ ‌ابْنِ عَبَّاسٍ ، قَالَ: «إِنَّمَا سَعَى رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِالْبَيْتِ» وَبَيْنَ الصَّفَا وَالْمَرْوَةِ لِيُرِيَ الْمُشْرِكِينَ قُوَّتَهُ. وَفِي الْبَابِ عَنْ عَائِشَةَ وَابْنِ عُمَرَ وَجَابِرٍ. حَدِيثُ ابْنِ عَبَّاسٍ حَدِيثٌ حَسَنٌ صَحِيحٌ، وَهُوَ الَّذِي يَسْتَحِبُّهُ أَهْلُ الْعِلْمِ أَنْ يَسْعَى بَيْنَ الصَّفَا وَالْمَرْوَةِ، فَإِنْ لَمْ يَسْعَ وَمَشَى بَيْنَ الصَّفَا وَالْمَرْوَةِ رَأَوْهُ جَائِزًا.

English translation

864. Kathīr bin Jumhān said: "I saw Ibn 'Umar walking at the place of Sa'ī so I said to him: 'Do you walk at the place of Sa'ī between Aṣ-Ṣafā and Al-Marwah?' He said: 'If I performed Sa'ī, then it is because I saw the Messenger of Allāh ﷺ performing Sa'ī there, and if I walked, then it is because I have seen the Messenger of Allāh ﷺ walking. And I am an old man.'" (Hasan)

Arabic text

٨٦٤ - حَدَّثَنَا ‌يُوسُفُ بْنُ عِيسَى ، قَالَ: حَدَّثَنَا ‌ابْنُ فُضَيْلٍ ، عَنْ ‌عَطَاءِ بْنِ السَّائِبِ ، عَنْ ‌كَثِيرِ بْنِ جُمْهَانَ قَالَ: «رَأَيْتُ» ‌ابْنَ عُمَرَ يَمْشِي فِي السَّعْيِ، فَقُلْتُ لَهُ: أَتَمْشِي فِي السَّعْيِ بَيْنَ الصَّفَا وَالْمَرْوَةِ؟ قَالَ: لَئِنْ سَعَيْتُ لَقَدْ رَأَيْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَسْعَى، وَلَئِنْ مَشَيْتُ لَقَدْ رَأَيْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَمْشِي، وَأَنَا شَيْخٌ كَبِيرٌ. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ. وَرُوِيَ عَنْ سَعِيدِ بْنِ جُبَيْرٍ عَنِ ابْنِ عُمَرَ نَحْوُهُ.

English translation

865. Ibn 'Abbās narrated: "The Prophet ﷺ performed Tawāf upon his mount, so when he arrived at the (Black Stone) corner, he pointed to it." (Sahīh) (He said:) There are narrations on this topic from Jābir, Abū Tufail, and Umm Salamah. Abū 'Eisā said: The Hadīth of Ibn 'Abbās is a Hasan Sahīh Hadīth. There are those among the people of knowledge who disliked for a man to perform Tawāf around the House and between Aṣ-Ṣafā and Al-Marwah while riding, except with an excuse. This is the view of Ash-Shāfi'i.

Arabic text

٨٦٥ - حَدَّثَنَا ‌بِشْرُ بْنُ هِلَالٍ الصَّوَّافُ، قَالَ: حَدَّثَنَا ‌عَبْدُ الْوَارِثِ بْنُ سَعِيدٍ ‌وَعَبْدُ الْوَهَّابِ الثَّقَفِيُّ ، عَنْ ‌خَالِدٍ الْحَذَّاءِ، عَنْ ‌عِكْرِمَةَ ، عَنِ ‌ابْنِ عَبَّاسٍ قَالَ: «طَافَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَلَى رَاحِلَتِهِ»، فَإِذَا انْتَهَى إِلَى الرُّكْنِ أَشَارَ إِلَيْهِ. وَفِي الْبَابِ عَنْ جَابِرٍ وَأَبِي الطُّفَيْلِ وَأُمِّ سَلَمَةَ. حَدِيثُ ابْنِ عَبَّاسٍ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَقَدْ كَرِهَ قَوْمٌ مِنْ أَهْلِ الْعِلْمِ أَنْ يَطُوفَ الرَّجُلُ بِالْبَيْتِ وَبَيْنَ الصَّفَا وَالْمَرْوَةِ رَاكِبًا إِلَّا مِنْ عُذْرٍ، وَهُوَ قَوْلُ الشَّافِعِيِّ.

English translation

866. Ibn 'Abbās narrated: "Whoever performs Tawāf around the House fifty times, he will be as free of his sins as the day his mother bore him." (Da'if) He said: There are narrations on this topic from Anas and Ibn 'Umar. Abū 'Eisā said: The Hadīth of Ibn 'Abbās is a Gharīb Hadīth. I asked Muḥammad about this Ḥadīth and he said: "This has only been reported from Ibn 'Abbās as his own saying."

Arabic text

٨٦٦ - حَدَّثَنَا ‌سُفْيَانُ بْنُ وَكِيعٍ، قَالَ: حَدَّثَنَا ‌يَحْيَى بْنُ يَمَانٍ ، عَنْ ‌شَرِيكٍ ، عَنْ ‌أَبِي إِسْحَاقَ، عَنْ ‌عَبْدِ اللهِ بْنِ سَعِيدِ بْنِ جُبَيْرٍ ، عَنْ ‌أَبِيهِ ، عَنِ ‌ابْنِ عَبَّاسٍ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «مَنْ طَافَ بِالْبَيْتِ» خَمْسِينَ مَرَّةً خَرَجَ مِنْ ذُنُوبِهِ كَيَوْمِ وَلَدَتْهُ أُمُّهُ. وَفِي الْبَابِ عَنْ أَنَسٍ وَابْنِ عُمَرَ. حَدِيثُ ابْنِ عَبَّاسٍ حَدِيثٌ غَرِيبٌ. سَأَلْتُ مُحَمَّدًا عَنْ هَذَا الْحَدِيثِ فَقَالَ: إِنَّمَا يُرْوَى هَذَا عَنِ ابْنِ عَبَّاسٍ قَوْلُهُ.

English translation

867. Ayyūb As-Sakhtiyānī said: "We considered 'Abdullāh bin Sa'eed bin Jubair[1] to be better than his father, and he had a brother named 'Abdul-Mālik bin Sa'eed bin Jubair who also reported from him." (Da'if)

Arabic text

٨٦٧ - حَدَّثَنَا ‌ابْنُ أَبِي عُمَرَ، قَالَ: حَدَّثَنَا ‌سُفْيَانُ بْنُ عُيَيْنَةَ، عَنْ ‌أَيُّوبَ السَّخْتِيَانِيِّ قَالَ: «كَانُوا يَعُدُّونَ عَبْدَ اللهِ بْنَ سَعِيدِ بْنِ جُبَيْرٍ» أَفْضَلَ مِنْ أَبِيهِ، وَلِعَبْدِ اللهِ أَخٌ يُقَالُ لَهُ عَبْدُ الْمَلِكِ بْنُ سَعِيدِ بْنِ جُبَيْرٍ، وَقَدْ رَوَى عَنْهُ أَيْضًا.

English translation

868. Jubair bin Muṭ'im narrated that the Prophet ﷺ said: "O Banū 'Abd Manāf! Do not prevent anyone from performing Tawāf around this House, and Salāt, whichever hour it is of the night or day." (Ṣaḥīḥ) There are narrations on this topic from Ibn 'Abbās and Abū Dharr. Abū 'Eisā said: The Hadīth of Jubair bin Mu'tim is a Ḥasan Ṣaḥīḥ Hadīth. 'Abdullāh bin Abī Najīḥ has reported it from 'Abdullāh bin Bābāh as well. The people of knowledge have differed over Ṣalāt after ʾAṣr and after Ṣubḥ in Makkah. Some of them said that there is no harm in Ṣalāt and Tawāf after ʾAṣr and after Ṣubḥ. This is the saying of Ash-Shāfī'i, Aḥmad and Ishāq. They argue using (this) the Hadīth of the Prophet ﷺ. Some of them said that when one performs Tawāf after ʾAṣr, he does not perform Ṣalāt until the sun has set. Similarly, if he performs Tawāf after Ṣubḥ, then he is also not to perform Ṣalāt until the sun has risen. They argue using the Hadīth of 'Umar; that he performed Tawāf after the Ṣubḥ prayer and he did not perform Ṣalāt (after the Tawāf). Then he proceeded from Makkah until he halted at Dhu-Tuwa and he performed Ṣalāt after the sun had risen. This is the saying of Sufyān Ath-Thawrī and Mālik bin Anas.

Arabic text

٨٦٨ - حَدَّثَنَا ‌أَبُو عَمَّارٍ ‌وَعَلِيُّ بْنُ خَشْرَمٍ، قَالَا: حَدَّثَنَا ‌سُفْيَانُ بْنُ عُيَيْنَةَ ، عَنْ ‌أَبِي الزُّبَيْرِ ، عَنْ ‌عَبْدِ اللهِ بْنِ بَابَاهَ ، عَنْ ‌جُبَيْرِ بْنِ مُطْعِمٍ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «يَا بَنِي عَبْدِ مَنَافٍ،» لَا تَمْنَعُوا أَحَدًا طَافَ بِهَذَا الْبَيْتِ وَصَلَّى أَيَّةَ سَاعَةٍ شَاءَ مِنْ لَيْلٍ أَوْ نَهَارٍ. وَفِي الْبَابِ عَنِ ابْنِ عَبَّاسٍ، وَأَبِي ذَرٍّ. حَدِيثُ جُبَيْرٍ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَقَدْ رَوَاهُ عَبْدُ اللهِ بْنُ أَبِي نَجِيحٍ، عَنْ عَبْدِ اللهِ بْنِ بَابَاهَ أَيْضًا. وَقَدِ اخْتَلَفَ أَهْلُ الْعِلْمِ فِي الصَّلَاةِ بَعْدَ الْعَصْرِ، وَبَعْدَ الصُّبْحِ بِمَكَّةَ، فَقَالَ بَعْضُهُمْ: لَا بَأْسَ بِالصَّلَاةِ وَالطَّوَافِ بَعْدَ الْعَصْرِ وَبَعْدَ الصُّبْحِ، وَهُوَ قَوْلُ الشَّافِعِيِّ، وَأَحْمَدَ، وَإِسْحَاقَ، وَاحْتَجُّوا بِحَدِيثِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ هَذَا. وَقَالَ بَعْضُهُمْ: إِذَا طَافَ بَعْدَ الْعَصْرِ لَمْ يُصَلِّ حَتَّى تَغْرُبَ الشَّمْسُ، وَكَذَلِكَ إِنْ طَافَ بَعْدَ صَلَاةِ الصُّبْحِ أَيْضًا لَمْ يُصَلِّ حَتَّى تَطْلُعَ الشَّمْسُ، وَاحْتَجُّوا بِحَدِيثِ عُمَرَ؛ أَنَّهُ طَافَ بَعْدَ صَلَاةِ الصُّبْحِ فَلَمْ يُصَلِّ، وَخَرَجَ مِنْ مَكَّةَ حَتَّى نَزَلَ بِذِي طُوًى، فَصَلَّى بَعْدَ مَا طَلَعَتِ الشَّمْسُ، وَهُوَ قَوْلُ سُفْيَانَ الثَّوْرِيِّ، وَمَالِكِ بْنِ أَنَسٍ.

English translation

869. Jābir bin 'Abdullāh narrated: "During the two Rak'ah of Tawāf, the Messenger of Allāh ﷺ recited the two Sūrat of Ikhhlās, "Say: O you disbelievers!" and: "Say: He is Allāh, (the) One." (Ṣaḥīḥ)

Arabic text

٨٦٩ - أَخْبَرَنَا ‌أَبُو مُصْعَبٍ الْمَدَنِيُّ - قِرَاءَةً - عَنْ ‌عَبْدِ الْعَزِيزِ بْنِ عِمْرَانَ ، عَنْ ‌جَعْفَرِ بْنِ مُحَمَّدٍ ، عَنْ ‌أَبِيهِ ، عَنْ ‌جَابِرِ بْنِ عَبْدِ اللهِ ؛ «أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَرَأَ فِي رَكْعَتَيِ الطَّوَافِ» بِسُورَتَيِ الْإِخْلَاصِ {قُلْ يَا أَيُّهَا الْكَافِرُونَ} وَ {قُلْ هُوَ اللهُ أَحَدٌ}.

English translation

870. Ja'far bin Muḥammad narrated from his father, that he considered it recommended for the two Rak'ah of Tawāf to recite: Say: "O you disbelievers!" and: Say: "He is Allāh, (the) One." (Ṣaḥīḥ) Abū 'Eisā said: This is more correct than the (previous) narration of 'Abdul-'Azīz bin 'Imrān. Ja'far bin Muḥammad's narration about this from his father is more correct than Ja'far bin Muḥammad, from his father, from Jābir, from the Prophet ﷺ. 'Abdul-'Azīz bin 'Imrān is weak in Hadīth.

Arabic text

٨٧٠ - حَدَّثَنَا ‌هَنَّادٌ، قَالَ: حَدَّثَنَا ‌وَكِيعٌ ، عَنْ ‌سُفْيَانَ ، عَنْ ‌جَعْفَرِ بْنِ مُحَمَّدٍ ، عَنْ ‌أَبِيهِ ؛ «أَنَّهُ كَانَ يَسْتَحِبُّ أَنْ يَقْرَأَ فِي رَكْعَتَيِ الطَّوَافِ بِـ {قُلْ يَا أَيُّهَا الْكَافِرُونَ} وَ {قُلْ هُوَ اللهُ أَحَدٌ}». وَهَذَا أَصَحُّ مِنْ حَدِيثِ عَبْدِ الْعَزِيزِ بْنِ عِمْرَانَ، وَحَدِيثُ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ فِي هَذَا أَصَحُّ مِنْ حَدِيثِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ جَابِرٍ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَعَبْدُ الْعَزِيزِ بْنُ عِمْرَانَ ضَعِيفٌ فِي الْحَدِيثِ.

English translation

871. Zaid bin Uthai' said: I asked 'Ali: "What is it that you were sent with?" He said: "With four things: None will be admitted into Paradise except for the soul that is a Muslim. None is to perform Tawāf around the House while naked. The Muslims and the idolaters will not be gathering (in Makkah) together after this year. And for whomever there is a covenant between him and the Prophet ﷺ, then his covenant is (valid) until its term, and for that in which there was no term, then it shall be four months." (Sahih) (He said:) There is something on this topic from Abū Hurairah. Abū 'Eisā said: The Hadīth of 'Ali is a Hasan Hadīth.

Arabic text

٨٧١ - حَدَّثَنَا ‌عَلِيُّ بْنُ خَشْرَمٍ، قَالَ: أَخْبَرَنَا ‌سُفْيَانُ بْنُ عُيَيْنَةَ ، عَنْ ‌أَبِي إِسْحَاقَ ، عَنْ ‌زَيْدِ بْنِ أُثَيْعٍ، قَالَ: «سَأَلْتُ» ‌عَلِيًّا : بِأَيِّ شَيْءٍ بُعِثْتَ؟ قَالَ: بِأَرْبَعٍ: لَا يَدْخُلُ الْجَنَّةَ إِلَّا نَفْسٌ مُسْلِمَةٌ، وَلَا يَطُوفُ بِالْبَيْتِ عُرْيَانٌ، وَلَا يَجْتَمِعُ الْمُسْلِمُونَ وَالْمُشْرِكُونَ بَعْدَ عَامِهِمْ هَذَا، وَمَنْ كَانَ بَيْنَهُ وَبَيْنَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَهْدٌ فَعَهْدُهُ إِلَى مُدَّتِهِ، وَمَنْ لَا مُدَّةَ لَهُ فَأَرْبَعَةُ أَشْهُرٍ. وَفِي الْبَابِ عَنْ أَبِي هُرَيْرَةَ. حَدِيثُ عَلِيٍّ حَدِيثٌ حَسَنٌ صَحِيحٌ.

English translation

872. (Another chain) and they said: "Zaid bin Yuthai'" and this is more correct. (Sahih) Shu'bah was mistaken about this, he said: "Zaid bin (Uthail)."

Arabic text

٨٧٢ - حَدَّثَنَا ‌ابْنُ أَبِي عُمَرَ، ‌وَنَصْرُ بْنُ عَلِيٍّ، قَالَا: حَدَّثَنَا ‌سُفْيَانُ بْنُ عُيَيْنَةَ ، عَنْ ‌أَبِي إِسْحَاقَ، نَحْوَهُ، وَقَالَا: زَيْدُ بْنُ يُثَيْعٍ، وَهَذَا أَصَحُّ، وَشُعْبَةُ وَهِمَ فِيهِ فَقَالَ: زَيْدُ بْنُ أُثَيْلٍ.

English translation

873. 'Aishah narrated: "The Prophet ﷺ left me while he had a joyous look of contentment and he returned to me grieving. So I asked him about that and he said: 'I entered the Ka'bah, and I wished that I had not done it. I fear that my Ummah will follow me (in that) after me.'" (Da'if) Abū 'Eisā said: This Hadīth is Hasan Sahih.

Arabic text

٨٧٣ - حَدَّثَنَا ‌ابْنُ أَبِي عُمَرَ، قَالَ: حَدَّثَنَا ‌وَكِيعٌ، عَنْ ‌إِسْمَاعِيلَ بْنِ عَبْدِ الْمَلِكِ ، عَنِ ‌ابْنِ أَبِي مُلَيْكَةَ، عَنْ ‌عَائِشَةَ قَالَتْ: «خَرَجَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مِنْ عِنْدِي»، وَهُوَ قَرِيرُ الْعَيْنِ طَيِّبُ النَّفْسِ، فَرَجَعَ إِلَيَّ وَهُوَ حَزِينٌ فَقُلْتُ لَهُ؟ فَقَالَ: إِنِّي دَخَلْتُ الْكَعْبَةَ، وَوَدِدْتُ أَنِّي لَمْ أَكُنْ فَعَلْتُ، إِنِّي أَخَافُ أَنْ أَكُونَ أَتْعَبْتُ أُمَّتِي مِنْ بَعْدِي. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ.

English translation

874. Ibn 'Umar narrated from Bilāl: "The Prophet ﷺ performed Ṣalāt in the interior of the Ka'bah." And Ibn 'Abbās said: "He did not perform Ṣalāt in it, but he said the Takbīr." (Ṣaḥīḥ) (He said:) There are narrations on this topic from Usāmah bin Zaid, Al-Faḍl bin 'Abbās, 'Uthmān bin Talḥah, and Shaibah bin 'Uthmān. Abū 'Eisā said: The Ḥadīth of Bilāl is a Ḥasan Ṣaḥīḥ Ḥadīth, and it is acted upon according to most of the people of knowledge, they did not see any harm in performing Ṣalāt inside the Ka'bah. Mālik bin Anas said: "There is no harm in voluntary Ṣalāt inside the Ka'bah, and it is disliked to perform the obligatory Ṣalāt inside the Ka'bah." Ash-Shāfi'ī said: "There is no harm in performing the obligatory or the voluntary Ṣalāt inside the Ka'bah because the rules for the voluntary and obligatory are the same in the case of purification and the Qiblah."

Arabic text

٨٧٤ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌حَمَّادُ بْنُ زَيْدٍ ، عَنْ ‌عَمْرِو بْنِ دِينَارٍ، عَنِ ‌ابْنِ عُمَرَ ، عَنْ ‌بِلَالٍ «أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ صَلَّى فِي جَوْفِ الْكَعْبَةِ». قَالَ ‌ابْنُ عَبَّاسٍ : لَمْ يُصَلِّ وَلَكِنَّهُ كَبَّرَ. وَفِي الْبَابِ عَنْ أُسَامَةَ بْنِ زَيْدٍ، وَالْفَضْلِ بْنِ عَبَّاسٍ، وَعُثْمَانَ بْنِ طَلْحَةَ، وَشَيْبَةَ بْنِ عُثْمَانَ. حَدِيثُ بِلَالٍ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَالْعَمَلُ عَلَيْهِ عِنْدَ أَكْثَرِ أَهْلِ الْعِلْمِ؛ لَا يَرَوْنَ بِالصَّلَاةِ فِي الْكَعْبَةِ بَأْسًا. وَقَالَ مَالِكُ بْنُ أَنَسٍ: لَا بَأْسَ بِالصَّلَاةِ النَّافِلَةِ فِي الْكَعْبَةِ، وَكَرِهَ أَنْ تُصَلَّى الْمَكْتُوبَةُ فِي الْكَعْبَةِ. وَقَالَ الشَّافِعِيُّ: لَا بَأْسَ أَنْ تُصَلَّى الْمَكْتُوبَةُ، وَالتَّطَوُّعُ فِي الْكَعْبَةِ؛ لِأَنَّ حُكْمَ النَّافِلَةِ وَالْمَكْتُوبَةِ فِي الطَّهَارَةِ وَالْقِبْلَةِ سَوَاءٌ.

English translation

875. Al-Aswad bin Yazid narrated that Ibn Az-Zubair said to him: "Narrate to me from what the Mother of the Believers used to (secretly) inform you about" – meaning 'Aishah – so he said: "She narrated to me that the Messenger of Allāh ﷺ said: 'Had your people not been still close to the pre-Islamic period of ignorance, then I would demolish the Ka'bah and rebuild it with two doors.'" He said:[1] "So when Ibn Az-Zubair came to power he demolished it and rebuilt it with two doors."(Sahih)

Arabic text

٨٧٥ - حَدَّثَنَا ‌مَحْمُودُ بْنُ غَيْلَانَ، قَالَ: حَدَّثَنَا ‌أَبُو دَاوُدَ ، عَنْ ‌شُعْبَةَ ، عَنْ ‌أَبِي إِسْحَاقَ، عَنِ ‌الْأَسْوَدِ بْنِ يَزِيدَ؛ «أَنَّ ابْنَ الزُّبَيْرِ» قَالَ لَهُ: حَدِّثْنِي بِمَا كَانَتْ تُفْضِي إِلَيْكَ أُمُّ الْمُؤْمِنِينَ - يَعْنِي ‌عَائِشَةَ - ، فَقَالَ: حَدَّثَتْنِي أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ لَهَا: لَوْلَا أَنَّ قَوْمَكِ حَدِيثُو عَهْدٍ بِالْجَاهِلِيَّةِ لَهَدَمْتُ الْكَعْبَةَ وَجَعَلْتُ لَهَا بَابَيْنِ. قَالَ: فَلَمَّا مَلَكَ ابْنُ الزُّبَيْرِ هَدَمَهَا وَجَعَلَ لَهَا بَابَيْنِ. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ.

English translation

876. 'Aishah narrated: "I wanted to enter the House to perform Salāt in it, so the Messenger of Allāh ﷺ took me by the hand and put me in the Hijr, and he said: 'Perform Salāt in the Hijr if you want to enter the House. For indeed it is part of the House, but your people considered it insignificant when they built the Ka'bah, so they put it outside of the House.”) (Sahih) Abū ‘Eisā said: This Hadīth is Hasan Sahih, and ‘Alqamah bin Abī ‘Alqamah is ‘Alqamah bin Bilāl.

Arabic text

٨٧٦ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌عَبْدُ الْعَزِيزِ بْنُ مُحَمَّدٍ ، عَنْ ‌عَلْقَمَةَ بْنِ أَبِي عَلْقَمَةَ ، عَنْ ‌أُمِّهِ ، عَنْ ‌عَائِشَةَ قَالَتْ: «كُنْتُ أُحِبُّ أَنْ أَدْخُلَ الْبَيْتَ» فَأُصَلِّيَ فِيهِ، فَأَخَذَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِيَدِي فَأَدْخَلَنِي الْحِجْرَ، فَقَالَ: صَلِّي فِي الْحِجْرِ إِنْ أَرَدْتِ دُخُولَ الْبَيْتِ، فَإِنَّمَا هُوَ قِطْعَةٌ مِنَ الْبَيْتِ، وَلَكِنَّ قَوْمَكِ اسْتَقْصَرُوهُ حِينَ بَنَوُا الْكَعْبَةَ فَأَخْرَجُوهُ مِنَ الْبَيْتِ. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ. وَعَلْقَمَةُ بْنُ أَبِي عَلْقَمَةَ هُوَ عَلْقَمَةُ بْنُ بِلَالٍ.

English translation

877. Ibn ‘Abbās narrated that the Messenger of Allāh ﷺ said: “The Black Stone descended from Paradise, and it was more white than milk, then it was blacked by the sins of the children of Adam.” (Hasan) (He said:) There are narrations on this topic from ‘Abdullāh bin ‘Amr and Abū Hurairah. Abū ‘Eisā said: The Hadīth of Ibn ‘Abbās is a Hasan Sahih Hadīth.

Arabic text

٨٧٧ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌جَرِيرٌ، عَنْ ‌عَطَاءِ بْنِ السَّائِبِ ، عَنْ ‌سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ‌ابْنِ عَبَّاسٍ ، قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «نَزَلَ الْحَجَرُ الْأَسْوَدُ مِنَ الْجَنَّةِ،» وَهُوَ أَشَدُّ بَيَاضًا مِنَ اللَّبَنِ، فَسَوَّدَتْهُ خَطَايَا بَنِي آدَمَ. وَفِي الْبَابِ عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو وَأَبِي هُرَيْرَةَ. حَدِيثُ ابْنِ عَبَّاسٍ حَدِيثٌ حَسَنٌ صَحِيحٌ.

English translation

878. ‘Abdullāh bin ‘Amr narrated that he heard the Messenger of Allāh ﷺ saying: “Indeed the Corner[1] and the Maqām are two corundums[2] from the corundums of Paradise. Allāh removed their lights, and if their lights had not been removed then they would illuminate what is between the east and the west.” (Da’if) Abū ‘Eisā said: This has been reported from ‘Abdullāh bin ‘Amr in Mawqūf form, as his own saying. There is also a narration from Anas, and it is a Gharīb Hadīth.

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٨٧٨ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌يَزِيدُ بْنُ زُرَيْعٍ ، عَنْ ‌رَجَاءٍ أَبِي يَحْيَى، قَالَ: سَمِعْتُ ‌مُسَافِعًا الْحَاجِبَ، قَالَ: سَمِعْتُ ‌عَبْدَ اللهِ بْنَ عَمْرٍو يَقُولُ: سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «إِنَّ الرُّكْنَ» وَالْمَقَامَ يَاقُوتَتَانِ مِنْ يَاقُوتِ الْجَنَّةِ، طَمَسَ اللهُ نُورَهُمَا، وَلَوْ لَمْ يَطْمِسْ نُورَهُمَا لَأَضَاءَتَا مَا بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ. هَذَا يُرْوَى عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو مَوْقُوفًا، قَوْلُهُ. وَفِيهِ عَنْ أَنَسٍ أَيْضًا، وَهُوَ حَدِيثٌ غَرِيبٌ.

English translation

879. ‘Aṭā’ reported that Ibn ‘Abbās narrated: “The Messenger of Allāh ﷺ led us in Ṣalāt at Minā for Zuhr, ‘Aṣr, Maghrib, ‘Ishā, and Fajr, then he left in the morning to ‘Arafāt.” (Ṣaḥīḥ) Abū ‘Eisā said; Ismāīl bin Muslim had been criticized (for his weak memory.) (Ṣaḥīḥ)

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٨٧٩ - حَدَّثَنَا ‌أَبُو سَعِيدٍ الْأَشَجُّ، قَالَ: حَدَّثَنَا ‌عَبْدُ اللهِ بْنُ الْأَجْلَحِ ، عَنْ ‌إِسْمَاعِيلَ بْنِ مُسْلِمٍ، عَنْ ‌عَطَاءٍ ، عَنِ ‌ابْنِ عَبَّاسٍ قَالَ: «صَلَّى بِنَا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِمِنًى» الظُّهْرَ وَالْعَصْرَ، وَالْمَغْرِبَ، وَالْعِشَاءَ وَالْفَجْرَ، ثُمَّ غَدَا إِلَى عَرَفَاتٍ. وَإِسْمَاعِيلُ بْنُ مُسْلِمٍ قَدْ تَكَلَّمُوا فِيهِ مِنْ قِبَلِ حِفْظِهِ.

English translation

880. Al-Ḥakam reported from Miqṣam, that Ibn ‘Abbās narrated, that the Prophet ﷺ prayed Zuhr and Fajr in Minā, then he left in the morning to ‘Arafāt. (Ṣaḥīḥ) He said: There are narrations on this topic from ‘Abdullāh bin Az-Zubair and Anas. Abū ‘Eisā said: As for the Ḥadīth of Miqṣam from Ibn ‘Abbās; ‘Alī bin Al-Madīnī said: “Yaḥya said: ‘Shu’bah said: “Al-Ḥakam did not hear but five things from Miqṣam.”” And he listed them, and this Ḥadīth was not among those listed by Shu’bah.”

Arabic text

٨٨٠ - حَدَّثَنَا ‌أَبُو سَعِيدٍ الْأَشَجُّ، قَالَ: حَدَّثَنَا ‌عَبْدُ اللهِ بْنُ الْأَجْلَحِ ، عَنِ ‌الْأَعْمَشِ ، عَنِ ‌الْحَكَمِ ، عَنْ ‌مِقْسَمٍ ، عَنِ ‌ابْنِ عَبَّاسٍ «أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ صَلَّى بِمِنًى» الظُّهْرَ وَالْفَجْرَ، ثُمَّ غَدَا إِلَى عَرَفَاتٍ. وَفِي الْبَابِ عَنْ عَبْدِ اللهِ بْنِ الزُّبَيْرِ وَأَنَسٍ. حَدِيثُ مِقْسَمٍ عَنِ ابْنِ عَبَّاسٍ، قَالَ عَلِيُّ بْنُ الْمَدِينِيِّ: قَالَ يَحْيَى: قَالَ شُعْبَةُ: لَمْ يَسْمَعِ الْحَكَمُ مِنْ مِقْسَمٍ إِلَّا خَمْسَةَ أَحَادِيثَ، وَعَدَّهَا، وَلَيْسَ هَذَا الْحَدِيثُ فِيمَا عَدَّ شُعْبَةُ.

English translation

881. 'Aishah said: "We said: 'O Messenger of Allāh ﷺ! Shall we build a structure to shade you at Minā?' He said: 'No, Minā is a resting place for whoever arrives.'" (Hasan) Abū 'Eisā said: This Hadīth is Hasan (Ṣaḥīḥ).

Arabic text

٨٨١ - حَدَّثَنَا ‌يُوسُفُ بْنُ عِيسَى، ‌وَمُحَمَّدُ بْنُ أَبَانَ، قَالَا: حَدَّثَنَا ‌وَكِيعٌ، عَنْ ‌إِسْرَائِيلَ ، عَنْ ‌إِبْرَاهِيمَ بْنِ مُهَاجِرٍ، عَنْ ‌يُوسُفَ بْنِ مَاهَكَ ، عَنْ أُمِّهِ ‌مُسَيْكَةَ ، عَنْ ‌عَائِشَةَ ، قَالَتْ: قُلْنَا: «يَا رَسُولَ اللهِ، أَلَا نَبْنِي لَكَ بِنَاءً يُظِلُّكَ بِمِنًى؟» قَالَ: لَا، مِنًى مُنَاخُ مَنْ سَبَقَ. هَذَا حَدِيثٌ حَسَنٌ.

English translation

882. Ḥarithah bin Wahb said: "I prayed two Rak'ah with the Prophet ﷺ at Minā, and the people were as secure as they ever were, and even more so." (Ṣaḥīḥ) (He said:) There are narrations on this topic from Ibn Mas'ūd, Ibn 'Umar, and Anas. Abū 'Eisā said: The Hadīth of Ḥarithah bin Wahb is a Hasan Sahih Hadīth. It has been reported that Ibn Mas'ūd said: "I prayed two Rak'ah at Minā with the Prophet ﷺ, and with Abū Bakr, and with 'Umar, and two Rak'ah with 'Uthmān during the beginning of his leadership." The people of knowledge differ over shortening the Salāt at Minā for the people of Makkah. Some of the people of knowledge said the people of Makkah are not to shorten their Salāt at Minā unless they are in Minā as a traveler. This is the saying of Ibn Jurāij, Sufyān Ath-Thawrī, Yahya bin Sa'eed Al-Qaṭṭān, Ash-Shāfi'ī, Aḥmad and Iṣhāq. Some of them said there is no harm in the people of Makkah shortening their Salāt at Minā, and this is the view of Al-Awzā'ī, Mālik, Sufyān bin 'Uyainah, and 'Abdur-Raḥmān bin Mahdī.

Arabic text

٨٨٢ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌أَبُو الْأَحْوَصِ ، عَنْ ‌أَبِي إِسْحَاقَ ، عَنْ ‌حَارِثَةَ بْنِ وَهْبٍ قَالَ: «صَلَّيْتُ مَعَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِمِنًى -» آمَنَ مَا كَانَ النَّاسُ وَأَكْثَرَهُ - رَكْعَتَيْنِ. وَفِي الْبَابِ عَنِ ابْنِ مَسْعُودٍ، وَابْنِ عُمَرَ، وَأَنَسٍ. حَدِيثُ حَارِثَةَ بْنِ وَهْبٍ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَرُوِيَ عَنِ ابْنِ مَسْعُودٍ أَنَّهُ قَالَ: صَلَّيْتُ مَعَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِمِنًى رَكْعَتَيْنِ، وَمَعَ أَبِي بَكْرٍ، وَمَعَ عُمَرَ، وَمَعَ عُثْمَانَ رَكْعَتَيْنِ صَدْرًا مِنْ إِمَارَتِهِ. وَقَدِ اخْتَلَفَ أَهْلُ الْعِلْمِ فِي تَقْصِيرِ الصَّلَاةِ بِمِنًى لِأَهْلِ مَكَّةَ. فَقَالَ بَعْضُ أَهْلِ الْعِلْمِ: لَيْسَ لِأَهْلِ مَكَّةَ أَنْ يَقْصُرُوا الصَّلَاةَ بِمِنًى إِلَّا مَنْ كَانَ بِمِنًى مُسَافِرًا، وَهُوَ قَوْلُ ابْنِ جُرَيْجٍ، وَسُفْيَانَ الثَّوْرِيِّ، وَيَحْيَى بْنِ سَعِيدٍ الْقَطَّانِ، وَالشَّافِعِيِّ، وَأَحْمَدَ، وَإِسْحَاقَ. وَقَالَ بَعْضُهُمْ: لَا بَأْسَ لِأَهْلِ مَكَّةَ أَنْ يَقْصُرُوا الصَّلَاةَ بِمِنًى، وَهُوَ قَوْلُ الْأَوْزَاعِيِّ، وَمَالِكٍ، وَسُفْيَانَ بْنِ عُيَيْنَةَ، وَعَبْدِ الرَّحْمَنِ بْنِ مَهْدِيٍّ.

English translation

883. 'Amr bin Dīnār narrated from ‘Amr bin ‘Abdullāh bin Ṣafwān, that Yazīd bin Shaibān said: “Ibn Mirba’ Al-Anṣārī came to us while we were standing at our places” (‘Amr bin Dīnār said:) a place that ‘Amr (bin ‘Abdullāh) indicated was far – “And he said: ‘I am a messenger whom the Messenger of Allāh ﷺ sent to you to say : ‘Stay with your (Hajj) rites, for indeed you are following a legacy left by Ibrāhīm.’” (Ṣaḥīh) (He said:) There are narrations on this topic from ‘Ali, ‘Āishah, Jubair bin Muṭʿim, and Ash-Ṣarīd bin Suwaid Ath-Thaqafī. Abū ‘Eisā said: The Ḥadīth of Ibn Mirba’ is a Ḥasan (Ṣaḥīh) Ḥadīth. We do not know of it except through the narration of Ibn ‘Uyainah from ‘Amr bin Dīnār. The name of Ibn Mirba’ is Yazīd bin Mirba’ Al-Anṣārī, and he is only known for this one Ḥadīth.

Arabic text

٨٨٣ - حَدَّثَنَا ‌قُتَيْبَةُ ، قَالَ: حَدَّثَنَا ‌سُفْيَانُ بْنُ عُيَيْنَةَ ، عَنْ ‌عَمْرِو بْنِ دِينَارٍ ، عَنْ ‌عَمْرِو بْنِ عَبْدِ اللهِ بْنِ صَفْوَانَ ، عَنْ ‌يَزِيدَ بْنِ شَيْبَانَ ، قَالَ: «أَتَانَا ‌ابْنُ مِرْبَعٍ الْأَنْصَارِيُّ وَنَحْنُ وُقُوفٌ بِالْمَوْقِفِ» مَكَانًا يُبَاعِدُهُ عَمْرٌو، فَقَالَ: إِنِّي رَسُولُ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِلَيْكُمْ؛ يَقُولُ: كُونُوا عَلَى مَشَاعِرِكُمْ، فَإِنَّكُمْ عَلَى إِرْثٍ مِنْ إِرْثِ إِبْرَاهِيمَ. وَفِي الْبَابِ عَنْ عَلِيٍّ، وَعَائِشَةَ، وَجُبَيْرِ بْنِ مُطْعِمٍ، وَالشَّرِيدِ بْنِ سُوَيْدٍ الثَّقَفِيِّ. حَدِيثُ ابْنِ مِرْبَعٍ الْأَنْصَارِيِّ حَدِيثٌ حَسَنٌ لَا نَعْرِفُهُ إِلَّا مِنْ حَدِيثِ ابْنِ عُيَيْنَةَ، عَنْ عَمْرِو بْنِ دِينَارٍ، وَابْنُ مِرْبَعٍ اسْمُهُ يَزِيدُ بْنُ مِرْبَعٍ الْأَنْصَارِيُّ، وَإِنَّمَا يُعْرَفُ لَهُ هَذَا الْحَدِيثُ الْوَاحِدُ.

English translation

884. ‘Āishah narrated: “The Quraish and those who followed their religion – and they were called Al-Hums[1] – would stand at Al-Muzdalifah, and they would say: ‘We are the people of Allāh.’ The others would stand at ‘Arafāt, so Allāh the Mighty and Sublime revealed: Then depart from where the people depart.”[1](Ṣaḥīḥ) Abū ‘Eisā said: This Hadīth is Ḥasan Ṣaḥīḥ. (He said:) The meaning of this Hadīth is that the people of Makkah would [not leave the Haram (sacred precincts of Makkah), and ‘Arafat was outside the Haram. The people of Makkah would] stand at Al-Muzdalifah and say, “We are Allāh’s people” meaning living in the sanctuary of Allāh. As for those who were not from the people of Makkah, they would stand at ‘Arafāt. So Allāh Most High revealed: Then depart from where the people depart. And Al-Hums are the people of the Haram.

Arabic text

٨٨٤ - حَدَّثَنَا ‌مُحَمَّدُ بْنُ عَبْدِ الْأَعْلَى الصَّنْعَانِيُّ الْبَصْرِيُّ، قَالَ: حَدَّثَنَا ‌مُحَمَّدُ بْنُ عَبْدِ الرَّحْمَنِ الطُّفَاوِيُّ، قَالَ: حَدَّثَنَا ‌هِشَامُ بْنُ عُرْوَةَ ، عَنْ ‌أَبِيهِ ، عَنْ ‌عَائِشَةَ قَالَتْ: «كَانَتْ قُرَيْشٌ» وَمَنْ كَانَ عَلَى دِينِهَا، وَهُمُ الْحُمْسُ، يَقِفُونَ بِالْمُزْدَلِفَةِ، يَقُولُونَ: نَحْنُ قَطِينُ اللهِ، وَكَانَ مَنْ سِوَاهُمْ يَقِفُونَ بِعَرَفَةَ، فَأَنْزَلَ اللهُ تَعَالَى: {ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ} . هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ. وَمَعْنَى هَذَا الْحَدِيثِ إِنَّ أَهْلَ مَكَّةَ كَانُوا لَا يَخْرُجُونَ مِنَ الْحَرَمِ، وَعَرَفَةُ خَارِجٌ مِنَ الْحَرَمِ، وَأَهْلُ مَكَّةَ كَانُوا يَقِفُونَ بِالْمُزْدَلِفَةِ، وَيَقُولُونَ: نَحْنُ قَطِينُ اللهِ، يَعْنِي سُكَّانَ اللهِ، وَمَنْ سِوَى أَهْلِ مَكَّةَ كَانُوا يَقِفُونَ بِعَرَفَاتٍ، فَأَنْزَلَ اللهُ تَعَالَى: {ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ}، وَالْحُمْسُ هُمْ أَهْلُ الْحَرَمِ.

English translation

885. 'Ali bin Abī Tālib, may Allāh be pleased with him, narrated: "The Messenger of Allāh ﷺ stopped at 'Arafāt and said: 'This is 'Arafah, and it is the place of standing. And all of 'Arafāt is a place for standing.' Then he departed when the sun had set and took Usāmah bin Zāid as a companion rider, and he was motioning with his hand as was his custom, and the people were striking (their camels) on the right and the left to try and catch them, so he said: 'O you people! Be calm.' Then he came to Jama'[1] and performed the two Ṣalāt there combined. When the morning came, he went to Quzah and stood there and said: 'This is Quzah, and it is a place of standing, and all of Jama' is a place for standing.' Then he departed until he arrived at Wādi Muḥassir. Then he stuck his she-camel and she trotted until he passed the valley. Then he stopped and took Al-Faḍl as a companion rider and went to the Jamrah to stone it. Then he went to Al-Manḥar[2] and said: 'This is Al-Manḥar, and all of Minā is a place for sacrifice.' A young girl from Khath'am came to ask him for a verdict, she said: 'Indeed my father is an elderly man who has lived until Allāh has made Hajj obligatory, so would he be rewarded if I perform Hajj for him? He said: 'Perform Hajj for your father.'" He said: "And he ﷺ turned the neck of Al-Faḍl.[1] So Al-'Abbās said: 'O Messenger of Allāh! Why did you turn the neck of your cousin?' He said: 'I saw a young man and a young woman, and they were not safe from Shaitān.' A man came to him and said, 'O Messenger of Allāh! I performed (Tawāf) Al-Ifāḍah before shaving.' He said: 'Shave, and there is no harm' – or; 'Clip and there is no harm'" He said: "Someone else came and said: 'O Messenger of Allāh! I did the sacrifice before stoning.' So he said: 'Stone, and there is no harm.'" He said: "The he went to the House (Ka'bah) to perform Tawāf around it, then he went to Zamzam and said: 'O tribe of 'Abdul-Muṭṭalib! If it were not that the people would rush upon you then I would remove it.'"[2] (Da'if) He said: There is something about this from Jābir. Abū 'Eisā said: The Hadīth of 'Alī is a Hasan Ṣaḥīḥ Hadīth. We do not know of it as a narration of 'Alī except from this route; as a narration of 'Abdur-Raḥmān bin Al-Hārīḥ bin 'Ayyāsh. Others have reported it similarly from Ath-Thawrī. This is acted upon according to the people of knowledge, they held the view that Zuhr and ʿAṣr are combined during the time of Zuhr at 'Arafāt. Some of the people of knowledge said that if a man performs the Ṣalāt at his camp without attending it with the Imām, then if he wants to combine the two prayers just as he does with the Imām. He said: Zaid bin 'Alī is Ibn Ḥusain bin 'Alī bin Abī Ṭālib [peace be upon him].

Arabic text

٨٨٥ - حَدَّثَنَا ‌مُحَمَّدُ بْنُ بَشَّارٍ، قَالَ: حَدَّثَنَا ‌أَبُو أَحْمَدَ الزُّبَيْرِيُّ، قَالَ: حَدَّثَنَا ‌سُفْيَانُ ، عَنْ ‌عَبْدِ الرَّحْمَنِ بْنِ الْحَارِثِ بْنِ عَيَّاشِ بْنِ أَبِي رَبِيعَةَ ، عَنْ ‌زَيْدِ بْنِ عَلِيٍّ ، عَنْ ‌أَبِيهِ ، عَنْ ‌عُبَيْدِ اللهِ بْنِ أَبِي رَافِعٍ ، عَنْ ‌عَلِيِّ بْنِ أَبِي طَالِبٍ ، قَالَ: «وَقَفَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِعَرَفَةَ،» فَقَالَ: هَذِهِ عَرَفَةُ، وَهُوَ الْمَوْقِفُ، وَعَرَفَةُ كُلُّهَا مَوْقِفٌ، ثُمَّ أَفَاضَ حِينَ غَرَبَتِ الشَّمْسُ، وَأَرْدَفَ أُسَامَةَ بْنَ زَيْدٍ، وَجَعَلَ يُشِيرُ بِيَدِهِ عَلَى هَيْئَتِهِ، وَالنَّاسُ يَضْرِبُونَ يَمِينًا وَشِمَالًا، يَلْتَفِتُ إِلَيْهِمْ وَيَقُولُ: يَا أَيُّهَا النَّاسُ، عَلَيْكُمُ السَّكِينَةَ، ثُمَّ أَتَى جَمْعًا فَصَلَّى بِهِمُ الصَّلَاتَيْنِ جَمِيعًا، فَلَمَّا أَصْبَحَ أَتَى قَزَحَ فَوَقَفَ عَلَيْهِ وَقَالَ: هَذَا قَزَحُ، وَهُوَ الْمَوْقِفُ، وَجَمْعٌ كُلُّهَا مَوْقِفٌ، ثُمَّ أَفَاضَ حَتَّى انْتَهَى إِلَى وَادِي مُحَسِّرٍ، فَقَرَعَ نَاقَتَهُ فَخَبَّتْ حَتَّى جَاوَزَ الْوَادِيَ فَوَقَفَ، وَأَرْدَفَ الْفَضْلَ ثُمَّ أَتَى الْجَمْرَةَ فَرَمَاهَا، ثُمَّ أَتَى الْمَنْحَرَ فَقَالَ: هَذَا الْمَنْحَرُ وَمِنًى كُلُّهَا مَنْحَرٌ، وَاسْتَفْتَتْهُ جَارِيَةٌ شَابَّةٌ مِنْ خَثْعَمَ، فَقَالَتْ: إِنَّ أَبِي شَيْخٌ كَبِيرٌ قَدْ أَدْرَكَتْهُ فَرِيضَةُ اللهِ فِي الْحَجِّ، أَفَيُجْزِئُ أَنْ أَحُجَّ عَنْهُ؟ قَالَ: حُجِّي عَنْ أَبِيكِ، قَالَ: وَلَوَى عُنُقَ الْفَضْلِ، فَقَالَ الْعَبَّاسُ: يَا رَسُولَ اللهِ، لِمَ لَوَيْتَ عُنُقَ ابْنِ عَمِّكَ؟ قَالَ: رَأَيْتُ شَابًّا وَشَابَّةً، فَلَمْ آمَنِ الشَّيْطَانَ عَلَيْهِمَا، ثُمَّ أَتَاهُ رَجُلٌ، فَقَالَ: يَا رَسُولَ اللهِ، إِنِّي أَفَضْتُ قَبْلَ أَنْ أَحْلِقَ، قَالَ: احْلِقْ، أَوْ قَصِّرْ، وَلَا حَرَجَ، قَالَ: وَجَاءَ آخَرُ فَقَالَ: يَا رَسُولَ اللهِ، إِنِّي ذَبَحْتُ قَبْلَ أَنْ أَرْمِيَ، قَالَ: ارْمِ وَلَا حَرَجَ، قَالَ: ثُمَّ أَتَى الْبَيْتَ فَطَافَ بِهِ ثُمَّ أَتَى زَمْزَمَ فَقَالَ: يَا بَنِي عَبْدِ الْمُطَّلِبِ، لَوْلَا أَنْ يَغْلِبَكُمُ النَّاسُ عَنْهُ لَنَزَعْتُ. وَفِي الْبَابِ عَنْ جَابِرٍ حَدِيثُ عَلِيٍّ حَدِيثٌ حَسَنٌ صَحِيحٌ، لَا نَعْرِفُهُ مِنْ حَدِيثِ عَلِيٍّ إِلَّا مِنْ هَذَا الْوَجْهِ مِنْ حَدِيثِ عَبْدِ الرَّحْمَنِ بْنِ الْحَارِثِ بْنِ عَيَّاشٍ، وَقَدْ رَوَاهُ غَيْرُ وَاحِدٍ عَنِ الثَّوْرِيِّ، مِثْلَ هَذَا. وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَهْلِ الْعِلْمِ؛ رَأَوْا أَنْ يُجْمَعَ بَيْنَ الظُّهْرِ وَالْعَصْرِ بِعَرَفَةَ فِي وَقْتِ الظُّهْرِ. وَقَالَ بَعْضُ أَهْلِ الْعِلْمِ: إِذَا صَلَّى الرَّجُلُ فِي رَحْلِهِ وَلَمْ يَشْهَدِ الصَّلَاةَ مَعَ الْإِمَامِ إِنْ شَاءَ جَمَعَ هُوَ بَيْنَ الصَّلَاتَيْنِ مِثْلَ مَا صَنَعَ الْإِمَامُ. وَزَيْدُ بْنُ عَلِيٍّ هُوَ ابْنُ حُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ.

English translation

886. Jābir narrated: "The Prophet ﷺ hurried through Wādi Muḥassir." Bishr (one of the narrators) added: "He departed from Jam' calmly and he ordered them (the people) to be calm." And Abū Nu'aim (one of the narrators) added: "And he ordered them to do the stoning with what was similar to pebbles for Al- Khadhf[1] And he said: "Perhaps I will not see you after this year."(Sahih) (He said:) There is something about this from Usāmah bin Zaid. Abū 'Eisā said: The Hadīth of Jābir is a Hasan Sahih Hadīth.

Arabic text

٨٨٦ - حَدَّثَنَا ‌مَحْمُودُ بْنُ غَيْلَانَ، قَالَ: حَدَّثَنَا ‌وَكِيعٌ ، ‌وَبِشْرُ بْنُ السَّرِيِّ ، ‌وَأَبُو نُعَيْمٍ، قَالُوا: حَدَّثَنَا ‌سُفْيَانُ الثَّوْرِيُّ، عَنْ ‌أَبِي الزُّبَيْرِ ، عَنْ ‌جَابِرٍ ؛ «أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَوْضَعَ فِي وَادِي مُحَسِّرٍ». وَزَادَ فِيهِ بِشْرٌ: وَأَفَاضَ مِنْ جَمْعٍ وَعَلَيْهِ السَّكِينَةُ، وَأَمَرَهُمْ بِالسَّكِينَةِ. وَزَادَ فِيهِ أَبُو نُعَيْمٍ: وَأَمَرَهُمْ أَنْ يَرْمُوا بِمِثْلِ حَصَى الْخَذْفِ، وَقَالَ: لَعَلِّي لَا أَرَاكُمْ بَعْدَ عَامِي هَذَا. وَفِي الْبَابِ عَنْ أُسَامَةَ بْنِ زَيْدٍ. حَدِيثُ جَابِرٍ حَدِيثٌ حَسَنٌ صَحِيحٌ.

English translation

887. 'Abdullāh bin Mālik narrated: "Ibn 'Umar prayed at Jam' (Muzdalifah), so he combined two prayers with the Iqāmah, and he said: 'I saw the Messenger of Allāh ﷺ doing the same as this at this place.'" (Da'if)[2]

Arabic text

٨٨٧ - حَدَّثَنَا ‌مُحَمَّدُ بْنُ بَشَّارٍ، قَالَ: حَدَّثَنَا ‌يَحْيَى بْنُ سَعِيدٍ الْقَطَّانُ، قَالَ: حَدَّثَنَا ‌سُفْيَانُ الثَّوْرِيُّ، عَنْ ‌أَبِي إِسْحَاقَ ، عَنْ ‌عَبْدِ اللهِ بْنِ مَالِكٍ؛ «أَنَّ ‌ابْنَ عُمَرَ صَلَّى بِجَمْعٍ»، فَجَمَعَ بَيْنَ الصَّلَاتَيْنِ بِإِقَامَةٍ، وَقَالَ: رَأَيْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَعَلَ مِثْلَ هَذَا فِي هَذَا الْمَكَانِ.

English translation

888. (Another chain) that Sa'eed bin Jubair narrated similarly from Ibn 'Umar, from the Prophet ﷺ.(Sahih) Muḥammad bin Bash-shār (one of the narrators) said: "Yāhya said: 'The (previous) narration of Sufyān is the one that is correct.'" (He said:) There are narrations on this topic from 'Alī, Abū Ayyūb, 'Abdullāh bin Mas'ūd, Jābir, and Usāmah bin Zaid. Abū 'Eisā said: The Hadīth of Ibn 'Umar in the narration of Sufyān (no. 887) is more correct than the narration of Ismā'il bin Abī Khālid (888). The Hadīth of Sufyān is a Hasan Ṣaḥīḥ Hadīth. This is acted upon according to the people of knowledge. The Maghrib Ṣalāt is not prayed before Jam'. So when he arrives at Jam' – and Jam' is Al-Muzdalifah – he combines the two prayers with one Iqāmah, and he does not perform voluntary prayers between them. This is what was preferred by some of the people of knowledge, and they follow it. This is the view of Sufyān Ath-Thawrī. Sufyān said: "If he wishes, he prays Maghrib then eats supper, situates his clothing, then he gets up to perform the 'Ishā' prayer." Some of the people of knowledge said that one is to combine the Maghrib and 'Ishā' prayers at Al-Muzdalifah with one Adhān and two Iqāmah, calling the Adhān for the Maghrib prayer, then the Iqāmah is called and he prays Maghrib, then the Iqāmah is called and he prays 'Ishā'. This is the view of Ash-Shāfi'i. Abū 'Eisā said: Isrā'il reported this Hadīth from Abū Ishāq, from 'Abdullāh and Khālid the sons of Mālik, from Ibn 'Umar. The narration of Sa'eed bin Jubair from Ibn 'Umar is a Hasan Ṣaḥīḥ Hadīth. It has also been reported from Salamah bin Kuhail from Sa'eed bin Jubair. As for Abū Ishāq, he only reported it from ‘Abdullāh and Khālid, the sons of Mālik, from Ibn ‘Umar.

Arabic text

٨٨٨ - حَدَّثَنَا ‌مُحَمَّدُ بْنُ بَشَّارٍ، قَالَ: حَدَّثَنَا ‌يَحْيَى بْنُ سَعِيدٍ ، عَنْ ‌إِسْمَاعِيلَ بْنِ أَبِي خَالِدٍ ، عَنْ ‌أَبِي إِسْحَاقَ، عَنْ ‌سَعِيدِ بْنِ جُبَيْرٍ ، عَنِ ‌ابْنِ عُمَرَ ؛ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، بِمِثْلِهِ. قَالَ مُحَمَّدُ بْنُ بَشَّارٍ: قَالَ يَحْيَى: وَالصَّوَابُ حَدِيثُ سُفْيَانَ. وَفِي الْبَابِ عَنْ عَلِيٍّ، وَأَبِي أَيُّوبَ، وَعَبْدِ اللهِ بْنِ مَسْعُودٍ، وَجَابِرٍ، وَأُسَامَةَ بْنِ زَيْدٍ. حَدِيثُ ابْنِ عُمَرَ، فِي رِوَايَةِ سُفْيَانَ، أَصَحُّ مِنْ رِوَايَةِ إِسْمَاعِيلَ بْنِ أَبِي خَالِدٍ. وَحَدِيثُ سُفْيَانَ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَهْلِ الْعِلْمِ؛ لِأَنَّهُ لَا تُصَلَّى صَلَاةُ الْمَغْرِبِ دُونَ جَمْعٍ، فَإِذَا أَتَى جَمْعًا، وَهُوَ الْمُزْدَلِفَةُ، جَمَعَ بَيْنَ الصَّلَاتَيْنِ بِإِقَامَةٍ وَاحِدَةٍ، وَلَمْ يَتَطَوَّعْ فِيمَا بَيْنَهُمَا، وَهُوَ الَّذِي اخْتَارَهُ بَعْضُ أَهْلِ الْعِلْمِ وَذَهَبَ إِلَيْهِ، وَهُوَ قَوْلُ سُفْيَانَ الثَّوْرِيِّ. قَالَ سُفْيَانُ: وَإِنْ شَاءَ صَلَّى الْمَغْرِبَ ثُمَّ تَعَشَّى وَوَضَعَ ثِيَابَهُ، ثُمَّ أَقَامَ فَصَلَّى الْعِشَاءَ. وَقَالَ بَعْضُ أَهْلِ الْعِلْمِ: يَجْمَعُ بَيْنَ الْمَغْرِبِ وَالْعِشَاءِ بِالْمُزْدَلِفَةِ بِأَذَانٍ وَإِقَامَتَيْنِ، يُؤَذِّنُ لِصَلَاةِ الْمَغْرِبِ وَيُقِيمُ وَيُصَلِّي الْمَغْرِبَ، ثُمَّ يُقِيمُ وَيُصَلِّي الْعِشَاءَ، وَهُوَ قَوْلُ الشَّافِعِيِّ. وَرَوَى إِسْرَائِيلُ هَذَا الْحَدِيثَ، عَنْ أَبِي إِسْحَاقَ، عَنْ عَبْدِ اللهِ، وَخَالِدٍ، ابْنَيْ مَالِكٍ، عَنِ ابْنِ عُمَرَ. وَحَدِيثُ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عُمَرَ هُوَ حَدِيثٌ حَسَنٌ صَحِيحٌ أَيْضًا. رَوَاهُ سَلَمَةُ بْنُ كُهَيْلٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ. وَأَمَّا أَبُو إِسْحَاقَ، فَرَوَاهُ عَنْ عَبْدِ اللهِ، وَخَالِدٍ، ابْنَيْ مَالِكٍ عَنِ ابْنِ عُمَرَ.

English translation

889. ‘Abdur-Raḥmān bin Ya‘mar narrated that some people among the residents of Najd came to the Messenger of Allāh ﷺ while he was at ‘Arafāt. They were questioning him, so he ordered a caller to proclaim: “The Hajj is ‘Arafah. Whoever came to Jam’ during the night, before the time of Fajr, then he has attended the Hajj. The days of Minā are three, so whoever hastens (leaving after) two days, then there is no sin upon him, and whoever delays, then there is no sin upon him.” Muḥammad said: “Yaḥya added: ‘And he took a companion rider to proclaim it.’”(Ṣaḥīḥ)

Arabic text

٨٨٩ - حَدَّثَنَا ‌مُحَمَّدُ بْنُ بَشَّارٍ، قَالَ: حَدَّثَنَا ‌يَحْيَى بْنُ سَعِيدٍ ، ‌وَعَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ قَالَا: حَدَّثَنَا ‌سُفْيَانُ ، عَنْ ‌بُكَيْرِ بْنِ عَطَاءٍ ، عَنْ ‌عَبْدِ الرَّحْمَنِ بْنِ يَعْمَرَ ؛ «أَنَّ نَاسًا مِنْ أَهْلِ نَجْدٍ» أَتَوْا رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَهُوَ بِعَرَفَةَ، فَسَأَلُوهُ، فَأَمَرَ مُنَادِيًا فَنَادَى: الْحَجُّ عَرَفَةُ، مَنْ جَاءَ لَيْلَةَ جَمْعٍ قَبْلَ طُلُوعِ الْفَجْرِ فَقَدْ أَدْرَكَ الْحَجَّ، أَيَّامُ مِنًى ثَلَاثَةٌ، {فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلا إِثْمَ عَلَيْهِ وَمَنْ تَأَخَّرَ فَلا إِثْمَ عَلَيْهِ}. قَالَ: وَزَادَ يَحْيَى: وَأَرْدَفَ رَجُلًا فَنَادَى.

English translation

890. (Another chain) with a similar narration (as no. 889). (Sahih) He said: Ibn Abī 'Umar said: "Sufyān bin 'Uyainah said: 'This is the best of Aḥādīth that Sufyān Ath-Thawrī reported.'" Abū 'Eisā said: The Hadīth of 'Abdur-Raḥmān bin Ya'mar is acted upon according to the people of knowledge among the Companions of the Prophet ﷺ and others. Whoever does not stand at 'Arafah before the time of Fajr then he has missed the Hajj, and it is not acceptable from him if he comes after the time of Fajr begins, and it will be considered an "Umrah", and he will have to perform Hajj in the future. This is the view of Ath-Thawrī, Ash-Shāfi'i, Aḥmad and Ishāq. (Abū 'Eisā said:) Shu'bah reported a Hadīth similar to that of Ath-Thawrī from Bakair bin 'Aṭā'. He said: I heard Al-Jārūd saying: "I heard Waki' saying" and he reported this Hadīth, so he said, "This Hadīth is Umm Al-Manāsik."[1] [1] The basis for the rites of Hajj.

Arabic text

٨٩٠ - حَدَّثَنَا ‌ابْنُ أَبِي عُمَرَ، قَالَ: حَدَّثَنَا ‌سُفْيَانُ بْنُ عُيَيْنَةَ ، عَنْ ‌سُفْيَانَ الثَّوْرِيِّ، عَنْ ‌بُكَيْرِ بْنِ عَطَاءٍ ، عَنْ ‌عَبْدِ الرَّحْمَنِ بْنِ يَعْمَرَ ؛ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ نَحْوَهُ بِمَعْنَاهُ. وَقَالَ ابْنُ أَبِي عُمَرَ: قَالَ سُفْيَانُ بْنُ عُيَيْنَةَ: وَهَذَا أَجْوَدُ حَدِيثٍ رَوَاهُ سُفْيَانُ الثَّوْرِيُّ. وَالْعَمَلُ عَلَى حَدِيثِ عَبْدِ الرَّحْمَنِ بْنِ يَعْمَرَ عِنْدَ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَغَيْرِهِمْ؛ أَنَّهُ مَنْ لَمْ يَقِفْ بِعَرَفَاتٍ قَبْلَ طُلُوعِ الْفَجْرِ، فَقَدْ فَاتَهُ الْحَجُّ، وَلَا يُجْزِئُ عَنْهُ إِنْ جَاءَ بَعْدَ طُلُوعِ الْفَجْرِ، وَيَجْعَلُهَا عُمْرَةً، وَعَلَيْهِ الْحَجُّ مِنْ قَابِلٍ، وَهُوَ قَوْلُ الثَّوْرِيِّ، وَالشَّافِعِيِّ، وَأَحْمَدَ، وَإِسْحَاقَ. وَقَدْ رَوَى شُعْبَةُ، عَنْ بُكَيْرِ بْنِ عَطَاءٍ نَحْوَ حَدِيثِ الثَّوْرِيِّ، قَالَ: وَسَمِعْتُ الْجَارُودَ يَقُولُ: سَمِعْتُ وَكِيعًا أَنَّهُ ذَكَرَ هَذَا الْحَدِيثَ، فَقَالَ: هَذَا الْحَدِيثُ أُمُّ الْمَنَاسِكِ.

English translation

891. Urwah bin Muḍarris bin Aws bin Hārithah bin Lām Aṭ-Ṭā'ī narrated: "I came to the Messenger of Allāh ﷺ at Al-Muzdalifah when he left for the Ṣalāt. I said: 'O Messenger of Allāh! I came from the two mountains of (the tribe of) Ṭā'ī, wearing out my mount and exhausting myself. By Allāh! I did not leave a Habl (sand dune) without stopping on it. So is there Hajj for me?' The Messenger of Allāh ﷺ said: 'Whoever attends this Ṣalāt of ours, and stays here with us until departing, while he has stood during the night or the day before that at 'Arafāt, then he has completed his Hajj and fulfilled his Tafath.'" (Sahih) Abū 'Eisā said: This Ḥadīth is Ḥasan Sahih. [He said: His saying: "his Tafath" means his rites. His saying, "I did not leave a Habl without stopping on it" – when it is sand they say: "Habl" and when it is rock they say: "Jabl."]

Arabic text

٨٩١ - حَدَّثَنَا ‌ابْنُ أَبِي عُمَرَ، قَالَ: حَدَّثَنَا ‌سُفْيَانُ، عَنْ ‌دَاوُدَ بْنِ أَبِي هِنْدٍ ، ‌وَإِسْمَاعِيلَ بْنِ أَبِي خَالِدٍ ، ‌وَزَكَرِيَّا بْنِ أَبِي زَائِدَةَ ، عَنِ ‌الشَّعْبِيِّ ، عَنْ ‌عُرْوَةَ بْنِ مُضَرِّسِ بْنِ أَوْسِ بْنِ حَارِثَةَ بْنِ لَامٍ الطَّائِيِّ ، قَالَ: «أَتَيْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِالْمُزْدَلِفَةِ» حِينَ خَرَجَ إِلَى الصَّلَاةِ، فَقُلْتُ: يَا رَسُولَ اللهِ، إِنِّي جِئْتُ مِنْ جَبَلَيْ طَيِّئٍ، أَكْلَلْتُ رَاحِلَتِي، وَأَتْعَبْتُ نَفْسِي، وَاللهِ مَا تَرَكْتُ مِنْ حَبْلٍ إِلَّا وَقَفْتُ عَلَيْهِ، فَهَلْ لِي مِنْ حَجٍّ؟ فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: مَنْ شَهِدَ صَلَاتَنَا هَذِهِ، وَوَقَفَ مَعَنَا حَتَّى نَدْفَعَ، وَقَدْ وَقَفَ بِعَرَفَةَ قَبْلَ ذَلِكَ لَيْلًا أَوْ نَهَارًا فَقَدْ أَتَمَّ حَجَّهُ وَقَضَى تَفَثَهُ. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ. قَوْلُهُ تَفَثَهُ يَعْنِي نُسُكَهُ، قَوْلُهُ مَا تَرَكْتُ مِنْ حَبْلٍ إِلَّا وَقَفْتُ عَلَيْهِ إِذَا كَانَ مِنْ رَمْلٍ يُقَالُ لَهُ حَبْلٌ، وَإِذَا كَانَ مِنْ حِجَارَةٍ يُقَالُ لَهُ جَبَلٌ.

English translation

892. Ibn 'Abbās narrated: "The Messenger of Allāh ﷺ sent me with the Thaqal (load of baggage) during the night from Jam'."[1] (Sahih) (He said:) There are narrations on this topic from 'Āishah, Umm Ḥabībah, Asmā' (bint Abī Bakr), and Al-Faḍl (bin 'Abbās). Abū 'Eisā said: The Hadīth of Ibn 'Abbās: "The Messenger of Allāh ﷺ sent me with the Thaqal (load of baggage) during the night from Jam'" is a Sahih Hadīth which was reported from him through more than one route. Shu'bah reported this Hadīth from Mushāsh, from 'Aṭā', from Ibn 'Abbās, from Al-Faḍl bin 'Abbās: "The Prophet ﷺ advanced the weak among his family during the night from Jam'." But this narration is a mistake. Mushāsh was mistaken in it, he added "from Al-Faḍl bin 'Abbās." Ibn Jurāij and others reported this Hadīth from 'Aṭā', from Ibn 'Abbās, and they did not mention "from Al-Faḍl bin 'Abbās" in it. (Mushāsh is from Al-Baṣrah, and Shu'bah reports from him.)

Arabic text

٨٩٢ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌حَمَّادُ بْنُ زَيْدٍ ، عَنْ ‌أَيُّوبَ ، عَنْ ‌عِكْرِمَةَ ، عَنِ ‌ابْنِ عَبَّاسٍ قَالَ: «بَعَثَنِي رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي ثَقَلٍ» مِنْ جَمْعٍ بِلَيْلٍ. وَفِي الْبَابِ عَنْ عَائِشَةَ، وَأُمِّ حَبِيبَةَ، وَأَسْمَاءَ بِنْتِ أَبِي بَكْرٍ، وَالْفَضْلِ بْنِ عَبَّاسٍ.

English translation

893. Ibn 'Abbās narrated: "The Prophet ﷺ advanced the weak among his family and he said: 'Do not stone the Jamrah until the sun has risen.'" (Sahih) Abū 'Eisā said: The Hadīth of Ibn 'Abbās is a Hasan Sahīh Hadīth. This Hadīth is acted upon according to the people of knowledge. They did not see any harm in the weak leaving Al-Muzdalifah, early during the night, to go to Minā. The view of most of the people of knowledge was in accordance with the Hadīth of the Prophet ﷺ that: they should not stone until the sun has risen. Some of the people of knowledge allowed them to stone during the night. The Hadīth of the Prophet ﷺ (that they should not stone) is acted upon, and it is the view of Ath-Thawrī and Ash-Shāfi'ī.

Arabic text

٨٩٣ - حَدَّثَنَا ‌أَبُو كُرَيْبٍ، قَالَ: حَدَّثَنَا ‌وَكِيعٌ، عَنِ ‌الْمَسْعُودِيِّ ، عَنِ ‌الْحَكَمِ ، عَنْ ‌مِقْسَمٍ ، عَنِ ‌ابْنِ عَبَّاسٍ ؛ «أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَدَّمَ ضَعَفَةَ أَهْلِهِ، وَقَالَ: لَا تَرْمُوا الْجَمْرَةَ حَتَّى تَطْلُعَ الشَّمْسُ». حَدِيثُ ابْنِ عَبَّاسٍ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَالْعَمَلُ عَلَى هَذَا الْحَدِيثِ عِنْدَ أَهْلِ الْعِلْمِ؛ لَمْ يَرَوْا بَأْسًا أَنْ يَتَقَدَّمَ الضَّعَفَةُ مِنَ الْمُزْدَلِفَةِ بِلَيْلٍ، يَصِيرُونَ إِلَى مِنًى. وَقَالَ أَكْثَرُ أَهْلِ الْعِلْمِ بِحَدِيثِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، أَنَّهُمْ لَا يَرْمُونَ حَتَّى تَطْلُعَ الشَّمْسُ، وَرَخَّصَ بَعْضُ أَهْلِ الْعِلْمِ فِي أَنْ يَرْمُوا بِلَيْلٍ، وَالْعَمَلُ عَلَى حَدِيثِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّهُمْ لَا يَرْمُونَ، وَهُوَ قَوْلُ الثَّوْرِيِّ وَالشَّافِعِيِّ. حَدِيثُ ابْنِ عَبَّاسٍ: بَعَثَنِي رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي ثَقَلٍ، حَدِيثٌ صَحِيحٌ، رُوِيَ عَنْهُ مِنْ غَيْرِ وَجْهٍ. وَرَوَى شُعْبَةُ هَذَا الْحَدِيثَ عَنْ مُشَاشٍ، عَنْ عَطَاءٍ، عَنِ ابْنِ عَبَّاسٍ، عَنِ الْفَضْلِ بْنِ عَبَّاسٍ؛ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَدَّمَ ضَعَفَةَ أَهْلِهِ مِنْ جَمْعٍ بِلَيْلٍ، وَهَذَا حَدِيثٌ خَطَأٌ، أَخْطَأَ فِيهِ مُشَاشٌ، وَزَادَ فِيهِ: عَنِ الْفَضْلِ بْنِ عَبَّاسٍ، وَرَوَى ابْنُ جُرَيْجٍ وَغَيْرُهُ هَذَا الْحَدِيثَ عَنْ عَطَاءٍ عَنِ ابْنِ عَبَّاسٍ، وَلَمْ يَذْكُرُوا فِيهِ عَنِ الْفَضْلِ بْنِ عَبَّاسٍ. وَمُشَاشٌ بَصْرِيٌّ، رَوَى عَنْهُ شُعْبَةُ.

English translation

894. Jābir narrated: "The Prophet ﷺ would stone on the Day of An-Nahr during the morning light, as for (the days) afterwards, then (he would do it) after the Zenith of the sun.” (Sahih) Abū ‘Eisā said: This Hadīth is Hasan Ṣaḥīḥ. This (Hadīth) is acted upon according to most of the people of knowledge: one is not to stone after the Day of An-Nahr except after the sun passes the Zenith.

Arabic text

٨٩٤ - حَدَّثَنَا ‌عَلِيُّ بْنُ خَشْرَمٍ، قَالَ: حَدَّثَنَا ‌عِيسَى بْنُ يُونُسَ ، عَنِ ‌ابْنِ جُرَيْجٍ ، عَنْ ‌أَبِي الزُّبَيْرِ، عَنْ ‌جَابِرٍ قَالَ: «كَانَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَرْمِي يَوْمَ النَّحْرِ» ضُحًى، وَأَمَّا بَعْدَ ذَلِكَ فَبَعْدَ زَوَالِ الشَّمْسِ. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ. وَالْعَمَلُ عَلَى هَذَا الْحَدِيثِ عِنْدَ أَكْثَرِ أَهْلِ الْعِلْمِ؛ أَنَّهُ لَا يَرْمِي بَعْدَ يَوْمِ النَّحْرِ إِلَّا بَعْدَ الزَّوَالِ.

English translation

895. Ibn ‘Abbās narrated: “The Prophet ﷺ departed before the rising of the sun.” (Ṣaḥīḥ) (He said:) There is something on this topic from ‘Umar. Abū ‘Eisā said: The Hadīth of Ibn ‘Abbās is a Hasan Ṣaḥīḥ Hadīth. Only the people of Jāhiliyyah would wait until the sun had risen and then depart.

Arabic text

٨٩٥ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌أَبُو خَالِدٍ الْأَحْمَرُ ، عَنِ ‌الْأَعْمَشِ ، عَنِ ‌الْحَكَمِ ، عَنْ ‌مِقْسَمٍ ، عَنِ ‌ابْنِ عَبَّاسٍ ؛ «أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَفَاضَ» قَبْلَ طُلُوعِ الشَّمْسِ. وَفِي الْبَابِ عَنْ عُمَرَ. حَدِيثُ ابْنِ عَبَّاسٍ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَإِنَّمَا كَانَ أَهْلُ الْجَاهِلِيَّةِ يَنْتَظِرُونَ حَتَّى تَطْلُعَ الشَّمْسُ ثُمَّ يُفِيضُونَ.

English translation

896. 'Amr bin Maimūn narrated: "We were halted at Jama' when 'Umar bin Al-Khaṭṭāb said: "The idolaters would not depart until the sun had risen and they would say: "Let the sun shine on Thabir"[1] and indeed the Messenger of Allāh ﷺ contradicted them." So 'Umar departed before the rising of the sun." (Ṣaḥīḥ) Abū 'Eisā said: This Ḥadīth is Ḥasan Ṣaḥīḥ.

Arabic text

٨٩٦ - حَدَّثَنَا ‌مَحْمُودُ بْنُ غَيْلَانَ، قَالَ: حَدَّثَنَا ‌أَبُو دَاوُدَ قَالَ: أَنْبَأَنَا ‌شُعْبَةُ ، عَنْ ‌أَبِي إِسْحَاقَ قَالَ: سَمِعْتُ ‌عَمْرَو بْنَ مَيْمُونٍ يُحَدِّثُ يَقُولُ: «كُنَّا وُقُوفًا بِجَمْعٍ»، فَقَالَ ‌عُمَرُ بْنُ الْخَطَّابِ : إِنَّ الْمُشْرِكِينَ كَانُوا لَا يُفِيضُونَ حَتَّى تَطْلُعَ الشَّمْسُ، وَكَانُوا يَقُولُونَ: أَشْرِقْ ثَبِيرُ، وَإِنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ خَالَفَهُمْ، فَأَفَاضَ عُمَرُ قَبْلَ طُلُوعِ الشَّمْسِ. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ.

English translation

897. Jābir narrated: "I saw the Messenger of Allāh ﷺ stoning the Jimār with what was similar to pebbles for Al-Khadhaf." (Ṣaḥīḥ) (He said:) There are narrations on this topic from Sulaiman bin 'Amr bin Al-Ahwaṣ from his mother – she is Umm Jundab Al-Azdiyah – and, Ibn 'Abbās, Al-Faḍl bin 'Abbās, 'Abdur-Raḥmān bin 'Uthmān, At- Taimī, and 'Abdur-Raḥmān bin Mu'ādḥ. Abū 'Eisā said: This Ḥadīth is Ḥasan Ṣaḥīḥ. This is what is preferred by the people of knowledge; that the Jimār are stoned with what is similar to pebbles used for Al-Khadhaf.

Arabic text

٨٩٧ - حَدَّثَنَا ‌مُحَمَّدُ بْنُ بَشَّارٍ، قَالَ: حَدَّثَنَا ‌يَحْيَى بْنُ سَعِيدٍ الْقَطَّانُ، قَالَ: حَدَّثَنَا ‌ابْنُ جُرَيْجٍ ، عَنْ ‌أَبِي الزُّبَيْرِ، عَنْ ‌جَابِرٍ قَالَ: «رَأَيْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَرْمِي الْجِمَارَ» بِمِثْلِ حَصَى الْخَذْفِ. وَفِي الْبَابِ عَنْ سُلَيْمَانَ بْنِ عَمْرِو بْنِ الْأَحْوَصِ، عَنْ أُمِّهِ، وَهِيَ أُمُّ جُنْدُبٍ الْأَزْدِيَّةُ، وَابْنِ عَبَّاسٍ، وَالْفَضْلِ بْنِ عَبَّاسٍ، وَعَبْدِ الرَّحْمَنِ بْنِ عُثْمَانَ التَّيْمِيِّ، وَعَبْدِ الرَّحْمَنِ بْنِ مُعَاذٍ. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ. وَهُوَ الَّذِي اخْتَارَهُ أَهْلُ الْعِلْمِ؛ أَنْ تَكُونَ الْجِمَارُ الَّتِي يُرْمَى بِهَا مِثْلَ حَصَى الْخَذْفِ.

English translation

898. Ibn 'Abbās narrated: "The Messenger of Allāh ﷺ stoned the Jimār when the sun had passed the zenith." (Ṣaḥīḥ) Abū 'Eisā said: This Ḥadīth is Ḥasan.

Arabic text

٨٩٨ - حَدَّثَنَا ‌أَحْمَدُ بْنُ عَبْدَةَ الضَّبِّيُّ الْبَصْرِيُّ، قَالَ: حَدَّثَنَا ‌زِيَادُ بْنُ عَبْدِ اللهِ ، عَنِ ‌الْحَجَّاجِ ، عَنِ ‌الْحَكَمِ ، عَنْ ‌مِقْسَمٍ ، عَنِ ‌ابْنِ عَبَّاسٍ قَالَ: «كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَرْمِي الْجِمَارَ» إِذَا زَالَتِ الشَّمْسُ. هَذَا حَدِيثٌ حَسَنٌ.

English translation

899. Ibn 'Abbās narrated: "The Prophet ﷺ stoned the Jamrah on the Day of An-Nahr while riding." (Hasan) (He said:) There are narrations on this topic from Jābir, Qudāmah bin 'Abdullāh, and Umm Sulaimān bin 'Amr bin Al-Ahwaṣ. Abū 'Eisā said: The Hadīth of Ibn 'Abbās is a Hasan Hadīth. It is acted upon according to some of the people of knowledge. Some of them preferred that one walk to the Jimār. (It has been reported from Ibn 'Umar, from the Prophet ﷺ that he ﷺ would walk to the Jimār). To us, the reasoning in this Hadīth is that he rode on some of the days to set a precedence for doing it, and both of the Aḥādīth are acted upon according to the people of knowledge.

Arabic text

٨٩٩ - حَدَّثَنَا ‌أَحْمَدُ بْنُ مَنِيعٍ، قَالَ: حَدَّثَنَا ‌يَحْيَى بْنُ زَكَرِيَّا بْنِ أَبِي زَائِدَةَ، قَالَ: أَخْبَرَنَا ‌الْحَجَّاجُ ، عَنِ ‌الْحَكَمِ ، عَنْ ‌مِقْسَمٍ ، عَنِ ‌ابْنِ عَبَّاسٍ ؛ «أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ رَمَى الْجَمْرَةَ يَوْمَ النَّحْرِ» رَاكِبًا. وَفِي الْبَابِ عَنْ جَابِرٍ، وَقُدَامَةَ بْنِ عَبْدِ اللهِ، وَأُمِّ سُلَيْمَانَ بْنِ عَمْرِو بْنِ الْأَحْوَصِ. حَدِيثُ ابْنِ عَبَّاسٍ حَدِيثٌ حَسَنٌ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ بَعْضِ أَهْلِ الْعِلْمِ، وَاخْتَارَ بَعْضُهُمْ أَنْ يَمْشِيَ إِلَى الْجِمَارِ، وَقَدْ رُوِيَ عَنِ ابْنِ عُمَرَ؛ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ؛ أَنَّهُ كَانَ يَمْشِي إِلَى الْجِمَارِ. وَوَجْهُ هَذَا الْحَدِيثِ عِنْدَنَا، أَنَّهُ رَكِبَ فِي بَعْضِ الْأَيَّامِ لِيُقْتَدَى بِهِ فِي فِعْلِهِ، وَكِلَا الْحَدِيثَيْنِ مُسْتَعْمَلٌ عِنْدَ أَهْلِ الْعِلْمِ.

English translation

900. Ibn 'Umar narrated: "The Prophet ﷺ would walk when stoning the Jimār, both going and returning." (Ṣaḥīḥ) Abū 'Eisā said: This Hadīth is Hasan Ṣaḥīḥ. Some of them reported it from 'Ubaidullāh, and they did not narrate it in Marfū' form. This is acted upon according to most of the people of knowledge. Some of them said that one is to ride on the Day of An-Nahr and walk on the days after the Day of An-Nahr. Abū 'Eisā said: It is as if those who said that only intended that out of following the action of the Prophet ﷺ, because it has only been reported from the Prophet ﷺ that he rode on the Day of An-Nahr when he went to stone the Jimār, and he only stoned Jamrat Al-'Aqabah on the Day of An-Nahr.

Arabic text

٩٠٠ - حَدَّثَنَا ‌يُوسُفُ بْنُ عِيسَى، قَالَ: حَدَّثَنَا ‌ابْنُ نُمَيْرٍ ، عَنْ ‌عُبَيْدِ اللهِ ، عَنْ ‌نَافِعٍ ، عَنِ ‌ابْنِ عُمَرَ ؛ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ «كَانَ إِذَا رَمَى الْجِمَارَ مَشَى إِلَيْهَا ذَاهِبًا وَرَاجِعًا». هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ. وَقَدْ رَوَاهُ بَعْضُهُمْ عَنْ عُبَيْدِ اللهِ وَلَمْ يَرْفَعْهُ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَكْثَرِ أَهْلِ الْعِلْمِ. وَقَالَ بَعْضُهُمْ: يَرْكَبُ يَوْمَ النَّحْرِ وَيَمْشِي فِي الْأَيَّامِ الَّتِي بَعْدَ يَوْمِ النَّحْرِ. وَكَأَنَّ مَنْ قَالَ هَذَا إِنَّمَا أَرَادَ اتِّبَاعَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي فِعْلِهِ؛ لِأَنَّهُ إِنَّمَا رُوِيَ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ رَكِبَ يَوْمَ النَّحْرِ حَيْثُ ذَهَبَ يَرْمِي الْجِمَارَ، وَلَا يَرْمِي يَوْمَ النَّحْرِ إِلَّا جَمْرَةَ الْعَقَبَةِ.

English translation

901. 'Abdur-Raḥmān bin Yazīd narrated: "When 'Abdullāh went to stone Jamrat Al-'Aqabah, he went to the middle of the valley, faced the Ka'bah, and proceeded to stone the Jamrah at its southern wall. Then he stoned with seven pebbles, saying: "Allāhu Akbar" with each pebble. Then he said: 'By Allāh except Whom none is worthy of worship. This is where the one stoned to whom Sūrat Al-Baqarah was revealed.'" (Ṣaḥīḥ) Hannād narrated to us: Waki' narrated it to us similarly from Al-Mas'udi, with this chain. Abū 'Eisā said: There are narrations on this topic from Al-Faḍl bin 'Abbās, Ibn 'Abbās, Ibn 'Umar, and Jābir. Abū 'Eisā said: The Hadīth of Ibn Mas'ūd is a Ḥasan Ṣaḥīḥ Hadīth. This is acted upon according to the people of knowledge. They preferred that a man stone from the middle of the valley with seven pebbles, saying Allāhu Akbar with each pebble. Some of the people of knowledge have permitted – in the case where one can not stone from the middle of the valley—that one stone from wherever one is able, even if it is not in the middle of the valley.

Arabic text

٩٠١ - حَدَّثَنَا ‌يُوسُفُ بْنُ عِيسَى، قَالَ: حَدَّثَنَا ‌وَكِيعٌ، قَالَ: حَدَّثَنَا ‌الْمَسْعُودِيُّ ، عَنْ ‌جَامِعِ بْنِ شَدَّادٍ أَبِي صَخْرَةَ، عَنْ ‌عَبْدِ الرَّحْمَنِ بْنِ يَزِيدَ ، قَالَ: «لَمَّا أَتَى ‌عَبْدُ اللهِ جَمْرَةَ الْعَقَبَةِ اسْتَبْطَنَ الْوَادِيَ» وَاسْتَقْبَلَ الْقِبْلَةَ، وَجَعَلَ يَرْمِي الْجَمْرَةَ عَلَى حَاجِبِهِ الْأَيْمَنِ، ثُمَّ رَمَى بِسَبْعِ حَصَيَاتٍ يُكَبِّرُ مَعَ كُلِّ حَصَاةٍ، ثُمَّ قَالَ: وَاللهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ مِنْ هَهُنَا رَمَى الَّذِي أُنْزِلَتْ عَلَيْهِ سُورَةُ الْبَقَرَةِ. ٩٠١ (م) - حَدَّثَنَا ‌هَنَّادٌ، قَالَ: حَدَّثَنَا ‌وَكِيعٌ، عَنِ ‌الْمَسْعُودِيِّ بِهَذَا الْإِسْنَادِ نَحْوَهُ. وَفِي الْبَابِ عَنِ الْفَضْلِ بْنِ عَبَّاسٍ، وَابْنِ عَبَّاسٍ، وَابْنِ عُمَرَ، وَجَابِرٍ. حَدِيثُ ابْنِ مَسْعُودٍ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَهْلِ الْعِلْمِ، يَخْتَارُونَ أَنْ يَرْمِيَ الرَّجُلُ مِنْ بَطْنِ الْوَادِي بِسَبْعِ حَصَيَاتٍ، يُكَبِّرُ مَعَ كُلِّ حَصَاةٍ، وَقَدْ رَخَّصَ بَعْضُ أَهْلِ الْعِلْمِ إِنْ لَمْ يُمْكِنْهُ أَنْ يَرْمِيَ مِنْ بَطْنِ الْوَادِي رَمَى مِنْ حَيْثُ قَدَرَ عَلَيْهِ، وَإِنْ لَمْ يَكُنْ فِي بَطْنِ الْوَادِي.

English translation

902. 'Aishah narrated that the Prophet ﷺ said: "Stoning the Jimār and Sa'i between Aṣ-Ṣafā and Al-Marwah are only done for the establishment of Allāh's remembrance." (Hasan) Abu 'Eisā said: This Hadīth is Hasan Ṣaḥīḥ.

Arabic text

٩٠٢ - حَدَّثَنَا ‌نَصْرُ بْنُ عَلِيٍّ الْجَهْضَمِيُّ، ‌وَعَلِيُّ بْنُ خَشْرَمٍ، قَالَا: حَدَّثَنَا ‌عِيسَى بْنُ يُونُسَ ، عَنْ ‌عُبَيْدِ اللهِ بْنِ أَبِي زِيَادٍ ، عَنِ ‌الْقَاسِمِ بْنِ مُحَمَّدٍ ، عَنْ ‌عَائِشَةَ ؛ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «إِنَّمَا جُعِلَ رَمْيُ الْجِمَارِ وَالسَّعْيُ» بَيْنَ الصَّفَا وَالْمَرْوَةِ لِإِقَامَةِ ذِكْرِ اللهِ. وَهَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ.

English translation

903. Qudāmah bin 'Abdullāh said:"I saw the Prophet ﷺ stoning theJimār upon his she-camel; therewas no hitting, nor crowding, nor:'Look out! Look out!'" (Hasan) (He said:) There are narrations onthis topic from 'Abdullāh binHanẓalah. Abū 'Eisā said: The Hadīth ofQudāmah bin 'Abdullāh is a HasanṢaḥīḥ Hadīth. This Hadīth is onlyknown from this route, and it is aHasan Ṣaḥīḥ Hadīth. Ayman bin Nābil (a narrator) istrustworthy according to the peopleof Hadīth.

Arabic text

٩٠٣ - حَدَّثَنَا ‌أَحْمَدُ بْنُ مَنِيعٍ، قَالَ: حَدَّثَنَا ‌مَرْوَانُ بْنُ مُعَاوِيَةَ ، عَنْ ‌أَيْمَنَ بْنِ نَابِلٍ، عَنْ ‌قُدَامَةَ بْنِ عَبْدِ اللهِ قَالَ: «رَأَيْتُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَرْمِي الْجِمَارَ عَلَى نَاقَةٍ، لَيْسَ ضَرْبٌ»، وَلَا طَرْدٌ، وَلَا إِلَيْكَ إِلَيْكَ. وَفِي الْبَابِ عَنْ عَبْدِ اللهِ بْنِ حَنْظَلَةَ. حَدِيثُ قُدَامَةَ بْنِ عَبْدِ اللهِ حَدِيثٌ حَسَنٌ صَحِيحٌ، وَإِنَّمَا يُعْرَفُ هَذَا الْحَدِيثُ مِنْ هَذَا الْوَجْهِ، وَهُوَ حَدِيثُ أَيْمَنَ بْنِ نَابِلٍ، وَهُوَ ثِقَةٌ عِنْدَ أَهْلِ الْحَدِيثِ.

English translation

904. Jābir narrated: "We slaughtered with the Messenger of Allāh ﷺ during the year of Al-Ḥudaibiyah: a cow for seven, and a Badanah for seven." (Saḥīḥ) (He said:) There are narrations on this topic from Ibn 'Umar, Abū Hurairah, 'Aīshah, and Ibn 'Abbās. Abū 'Eīsā said: The Hadīth of Jābir is a Ḥasan Saḥīḥ Hadīth. This is acted upon according to the people of knowledge among the Companions of the Prophet ﷺ and others. They saw that seven could share in one sacrificial camel, and seven could share in one cow. This is the view of Sufyān Ath-Thawrī, Ash-Shāfi'i, and Aḥmad. It has been reported from Ibn 'Abbās, from the Prophet ﷺ: "Seven on a cow, and ten on a sacrificial camel." This is the view of Iṣhāq who argued using this Hadīth. We only know of the Hadīth of Ibn 'Abbās from one route.

Arabic text

٩٠٤ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌مَالِكُ بْنُ أَنَسٍ ، عَنْ ‌أَبِي الزُّبَيْرِ ، عَنْ ‌جَابِرٍ قَالَ: «نَحَرْنَا مَعَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَامَ الْحُدَيْبِيَةِ» الْبَقَرَةَ عَنْ سَبْعَةٍ وَالْبَدَنَةَ عَنْ سَبْعَةٍ. وَفِي الْبَابِ عَنِ ابْنِ عُمَرَ، وَأَبِي هُرَيْرَةَ، وَعَائِشَةَ، وَابْنِ عَبَّاسٍ. حَدِيثُ جَابِرٍ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَغَيْرِهِمْ، يَرَوْنَ الْجَزُورَ عَنْ سَبْعَةٍ وَالْبَقَرَةَ عَنْ سَبْعَةٍ، وَهُوَ قَوْلُ سُفْيَانَ الثَّوْرِيِّ، وَالشَّافِعِيِّ، وَأَحْمَدَ. وَرُوِيَ عَنِ ابْنِ عَبَّاسٍ؛ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّ الْبَقَرَةَ عَنْ سَبْعَةٍ وَالْجَزُورَ عَنْ عَشَرَةٍ، وَهُوَ قَوْلُ إِسْحَاقَ، وَاحْتَجَّ بِهَذَا الْحَدِيثِ. وَحَدِيثُ ابْنِ عَبَّاسٍ إِنَّمَا نَعْرِفُهُ مِنْ وَجْهٍ وَاحِدٍ.

English translation

905. Ibn 'Abbās narrated: "We were with the Prophet ﷺ on a journey (on the Day of) Adhā, so seven of us shared in a cow, and ten for a camel." (Hasan) Abū 'Eisā said: This Hadīth is Hasan Gharīb, it is a narration of Husain bin Wāqid.

Arabic text

٩٠٥ - حَدَّثَنَا ‌الْحُسَيْنُ بْنُ حُرَيْثٍ وَغَيْرُ وَاحِدٍ، قَالُوا: حَدَّثَنَا ‌الْفَضْلُ بْنُ مُوسَى ، عَنْ ‌حُسَيْنِ بْنِ وَاقِدٍ، عَنْ ‌عِلْبَاءَ بْنِ أَحْمَرَ ، عَنْ ‌عِكْرِمَةَ ، عَنِ ‌ابْنِ عَبَّاسٍ قَالَ: «كُنَّا مَعَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي سَفَرٍ»، فَحَضَرَ الْأَضْحَى، فَاشْتَرَكْنَا فِي الْبَقَرَةِ سَبْعَةً وَفِي الْجَزُورِ عَشَرَةً. هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ، وَهُوَ حَدِيثُ حُسَيْنِ بْنِ وَاقِدٍ.

English translation

906. Ibn 'Abbās narrated: "The Prophet ﷺ garlanded two sandals and marked the Hadi on the right side at Dhul-Hulaifah, and removed the blood from it." (Sahīh) (He said:) There is something on this topic from Al-Miswar bin Makhramah. Abū 'Eisā said: The Hadīth of Ibn 'Abbās is a Hasan Sahīh Hadīth. Abū Ḥassān Al-Aʿraj's name is Muslim. This is acted upon according to the people of knowledge among the Companions of the Prophet ﷺ and others. They held the view that (the animal) should be marked. This is the view of Ath-Thawrī, Ash-Shāfiʿī, Ahmad, and Ishāq. He said: I heard Yūsuf bin ʿEisā saying: "I heard Wakiʿ saying – when he reported this Hadīth – 'Do not consider the saying of the people of opinion about this, for marking is a Sunnah and their saying is an innovation.'" He said: I heard Abū As-Sāʿib saying: "We were with Wakiʿ when he said to a man with him who considered the opinions: 'The Messenger of Allāh ﷺ marked, and Abū Ḥanīfah said that doing so is mutilation.' The man said: 'It has been reported from Ibrāhīm An-Nakhaʿī that he said marking is mutilation.' I saw Wakiʿ becoming severely angry and he said: 'I tell you that the Messenger of Allāh ﷺ said, and you say Ibrāhīm said? You deserve to be imprisoned and not let out until you leave this saying of yours.'" (Sahih)

Arabic text

٩٠٦ - حَدَّثَنَا ‌أَبُو كُرَيْبٍ، قَالَ: حَدَّثَنَا ‌وَكِيعٌ، عَنْ ‌هِشَامٍ الدَّسْتُوَائِيِّ ، عَنْ ‌قَتَادَةَ ، عَنْ ‌أَبِي حَسَّانَ الْأَعْرَجِ ، عَنِ ‌ابْنِ عَبَّاسٍ «أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَلَّدَ نَعْلَيْنِ»، وَأَشْعَرَ الْهَدْيَ فِي الشِّقِّ الْأَيْمَنِ بِذِي الْحُلَيْفَةِ، وَأَمَاطَ عَنْهُ الدَّمَ. وَفِي الْبَابِ عَنِ الْمِسْوَرِ بْنِ مَخْرَمَةَ. حَدِيثُ ابْنِ عَبَّاسٍ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَأَبُو حَسَّانَ الْأَعْرَجُ اسْمُهُ مُسْلِمٌ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَغَيْرِهِمْ؛ يَرَوْنَ الْإِشْعَارَ، وَهُوَ قَوْلُ الثَّوْرِيِّ، وَالشَّافِعِيِّ، وَأَحْمَدَ، وَإِسْحَاقَ. سَمِعْتُ يُوسُفَ بْنَ عِيسَى يَقُولُ: سَمِعْتُ وَكِيعًا يَقُولُ: حِينَ رَوَى هَذَا الْحَدِيثَ، قَالَ: لَا تَنْظُرُوا إِلَى قَوْلِ أَهْلِ الرَّأْيِ فِي هَذَا، فَإِنَّ الْإِشْعَارَ سُنَّةٌ وَقَوْلَهُمْ بِدْعَةٌ. وَسَمِعْتُ أَبَا السَّائِبِ يَقُولُ: كُنَّا عِنْدَ وَكِيعٍ، فَقَالَ لِرَجُلٍ عِنْدَهُ مِمَّنْ يَنْظُرُ فِي الرَّأْيِ: أَشْعَرَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَيَقُولُ أَبُو حَنِيفَةَ: هُوَ مُثْلَةٌ! قَالَ الرَّجُلُ: فَإِنَّهُ قَدْ رُوِيَ عَنْ إِبْرَاهِيمَ النَّخَعِيِّ أَنَّهُ قَالَ: الْإِشْعَارُ مُثْلَةٌ، قَالَ: فَرَأَيْتُ وَكِيعًا غَضِبَ غَضَبًا شَدِيدًا، وَقَالَ: أَقُولُ لَكَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَتَقُولُ قَالَ إِبْرَاهِيمُ! مَا أَحَقَّكَ بِأَنْ تُحْبَسَ ثُمَّ لَا تَخْرُجَ حَتَّى تَنْزِعَ عَنْ قَوْلِكَ هَذَا.

English translation

907. Ibn 'Umar narrated: "The Prophet ﷺ purchased his Hadi in Qudaid." (Da'if) Abū 'Eisā said: This Hadīth is Gharīb, we do not know of it as a Hadīth of Ath-Thawrī except from the narration of Yahya bin Al-Yamān. It has been reported from Nāfi' that Ibn 'Umar purchased his Hadi from Qudaid. Abū 'Eisā said: This is more correct.

Arabic text

٩٠٧ - حَدَّثَنَا ‌قُتَيْبَةُ، ‌وَأَبُو سَعِيدٍ الْأَشَجُّ قَالَا: حَدَّثَنَا ‌يَحْيَى بْنُ الْيَمَانِ ، عَنْ ‌سُفْيَانَ ، عَنْ ‌عُبَيْدِ اللهِ، عَنْ ‌نَافِعٍ ، عَنِ ‌ابْنِ عُمَرَ «أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ اشْتَرَى هَدْيَهُ» مِنْ قُدَيْدٍ. هَذَا حَدِيثٌ غَرِيبٌ لَا نَعْرِفُهُ مِنْ حَدِيثِ الثَّوْرِيِّ إِلَّا مِنْ حَدِيثِ يَحْيَى بْنِ الْيَمَانِ. وَرُوِيَ عَنْ نَافِعٍ؛ أَنَّ ابْنَ عُمَرَ اشْتَرَى هَدْيَهُ مِنْ قُدَيْدٍ. وَهَذَا أَصَحُّ.

English translation

908. 'Aishah narrated: "I twisted the garlands for the Hadi of the Prophet ﷺ, then he did not assume Ihram, nor did he avoid any clothing." (Ṣaḥīḥ) Abū 'Eisā said: This Hadīth is Hasan Ṣaḥīḥ. This is acted upon according to some of the people of knowledge, they said that when a man garlands his Hadi, and he intends to perform Hajj, no clothing or perfume is unlawful for him until he assumes Ihram. Some of the people of knowledge said that when a man garlands the Hadi, then whatever is required of the Muḥrim is required from him.

Arabic text

٩٠٨ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌اللَّيْثُ ، عَنْ ‌عَبْدِ الرَّحْمَنِ بْنِ الْقَاسِمِ ، عَنْ ‌أَبِيهِ ، عَنْ ‌عَائِشَةَ ؛ أَنَّهَا قَالَتْ: «فَتَلْتُ قَلَائِدَ هَدْيِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، ثُمَّ لَمْ يُحْرِمْ»، وَلَمْ يَتْرُكْ شَيْئًا مِنَ الثِّيَابِ. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ بَعْضِ أَهْلِ الْعِلْمِ؛ قَالُوا: إِذَا قَلَّدَ الرَّجُلُ الْهَدْيَ، وَهُوَ يُرِيدُ الْحَجَّ لَمْ يَحْرُمْ عَلَيْهِ شَيْءٌ مِنَ الثِّيَابِ وَالطِّيبِ حَتَّى يُحْرِمَ. وَقَالَ بَعْضُ أَهْلِ الْعِلْمِ: إِذَا قَلَّدَ الرَّجُلُ هَدْيَهُ فَقَدْ وَجَبَ عَلَيْهِ مَا وَجَبَ عَلَى الْمُحْرِمِ.

English translation

909. 'Aishah narrated: "I twisted the garlands for all of the Hadi of the Messenger of Allāh ﷺ, which were sheep, then he did not assume Ihram." (Ṣaḥīḥ) Abū 'Eisā said: This Hadīth is Ḥasan Ṣaḥīḥ. This is acted upon according to some of the people of knowledge among the Companions of the Prophet ﷺ and others, they held the view that one is to garland sheep.

Arabic text

٩٠٩ - حَدَّثَنَا ‌مُحَمَّدُ بْنُ بَشَّارٍ، قَالَ: حَدَّثَنَا ‌عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ ، عَنْ ‌سُفْيَانَ ، عَنْ ‌مَنْصُورٍ ، عَنْ ‌إِبْرَاهِيمَ ، عَنِ ‌الْأَسْوَدِ، عَنْ ‌عَائِشَةَ قَالَتْ: «كُنْتُ أَفْتِلُ قَلَائِدَ هَدْيِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كُلَّهَا غَنَمًا»، ثُمَّ لَا يُحْرِمُ. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ بَعْضِ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَغَيْرِهِمْ، يَرَوْنَ تَقْلِيدَ الْغَنَمِ.

English translation

910. Nājiyah Al-Khuzā'ī (the Companion of the Messenger of Allāh ﷺ) said: "I said: 'O Messenger of Allāh! What should be done with the afflicted among the Hadi?' He said: 'Slaughter them, then dip their sandals in their blood, then leave them so that the people can eat them.'" (Ṣaḥīḥ) There is something on this topic from Dhu'aib Abū Qabiṣah Al-Khuzā'ī. Abū 'Eisā said: The Hadīth of Nājiyah is a Ḥasan Ṣaḥīḥ Hadīth. This is acted upon according to the people of knowledge they say – in the case of the voluntary Hadi – when it is afflicted: Neither he nor any people in his group eat from it, and he is to leave it behind so that the people can eat it, then that is acceptable. This is the saying of Ash-Shāfī'ī, Ahmad, and Ishāq. And they said that if he eats something from it, he is to pay (charity) according to the amount he ate from it. Some of the people of knowledge said that when he eats something from a voluntary Hadi then he is liable.

Arabic text

٩١٠ - حَدَّثَنَا ‌هَارُونُ بْنُ إِسْحَاقَ الْهَمْدَانِيُّ، قَالَ: حَدَّثَنَا ‌عَبْدَةُ بْنُ سُلَيْمَانَ ، عَنْ ‌هِشَامِ بْنِ عُرْوَةَ ، عَنْ ‌أَبِيهِ ، عَنْ ‌نَاجِيَةَ الْخُزَاعِيِّ صَاحِبِ بُدْنِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «قُلْتُ: يَا رَسُولَ اللهِ، كَيْفَ أَصْنَعُ بِمَا عَطِبَ مِنَ الْبُدْنِ؟ قَالَ: انْحَرْهَا،» ثُمَّ اغْمِسْ نَعْلَهَا فِي دَمِهَا، ثُمَّ خَلِّ بَيْنَ النَّاسِ وَبَيْنَهَا فَيَأْكُلُوهَا. وَفِي الْبَابِ عَنْ ذُؤَيْبٍ أَبِي قَبِيصَةَ الْخُزَاعِيِّ. حَدِيثُ نَاجِيَةَ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَهْلِ الْعِلْمِ قَالُوا فِي هَدْيِ التَّطَوُّعِ: إِذَا عَطِبَ لَا يَأْكُلُ هُوَ وَلَا أَحَدٌ مِنْ أَهْلِ رُفْقَتِهِ، وَيُخَلَّى بَيْنَهُ وَبَيْنَ النَّاسِ يَأْكُلُونَهُ، وَقَدْ أَجْزَأَ عَنْهُ، وَهُوَ قَوْلُ الشَّافِعِيِّ، وَأَحْمَدَ، وَإِسْحَاقَ، وَقَالُوا: إِنْ أَكَلَ مِنْهُ شَيْئًا غَرِمَ بِقَدْرِ مَا أَكَلَ مِنْهُ. وَقَالَ بَعْضُ أَهْلِ الْعِلْمِ: إِذَا أَكَلَ مِنْ هَدْيِ التَّطَوُّعِ شَيْئًا فَقَدْ ضَمِنَ الَّذِي أَكَلَ.

English translation

911. Anas bin Mālik narrated that the Prophet ﷺ saw a man driving his Badanah so he said to him: "Ride it." He said: "O Messenger of Allāh! It is a Badanah." So on the third or fourth time he said to him: "Ride it. And woe to you!" (Ṣaḥīḥ) (He said:) There are narrations on this topic from 'Alī, Abū Hurairah, and Jābir. Abū 'Eisā said: The Hadīth of Anas is a Ḥasan Ṣaḥīḥ Hadīth. Some of the people of knowledge among the Companions of the Prophet ﷺ and others, permitted riding the Badanah when there is a need for it. This is the view of Ash-Shāfi'i, Aḥmad, and Ishāq. Some of them said that it is not to be ridden if it is not necessary.

Arabic text

٩١١ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌أَبُو عَوَانَةَ ، عَنْ ‌قَتَادَةَ ، عَنْ ‌أَنَسٍ «أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ رَأَى رَجُلًا» يَسُوقُ بَدَنَةً، فَقَالَ لَهُ: ارْكَبْهَا فَقَالَ: يَا رَسُولَ اللهِ، إِنَّهَا بَدَنَةٌ، قَالَ لَهُ فِي الثَّالِثَةِ، أَوْ فِي الرَّابِعَةِ: ارْكَبْهَا وَيْحَكَ (أَوْ وَيْلَكَ). وَفِي الْبَابِ عَنْ عَلِيٍّ، وَأَبِي هُرَيْرَةَ، وَجَابِرٍ. حَدِيثُ أَنَسٍ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَقَدْ رَخَّصَ قَوْمٌ مِنْ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَغَيْرِهِمْ فِي رُكُوبِ الْبَدَنَةِ إِذَا احْتَاجَ إِلَى ظَهْرِهَا، وَهُوَ قَوْلُ الشَّافِعِيِّ، وَأَحْمَدَ، وَإِسْحَاقَ. وَقَالَ بَعْضُهُمْ: لَا يَرْكَبُ مَا لَمْ يُضْطَرَّ إِلَيْهَا.

English translation

912. Anas bin Mālik narrated: "When the Messenger of Allāh ﷺ stoned the Jamrah, he slaughtered his sacrifice, then he presented the barber the right side (of his head) and he shaved it, then he gave (the hair) to Abū Ṭalḥah. Then he presented the left side to him and he shaved it. Then he said: 'Divide it (the hair) among the people.'" Ibn Abī 'Umar narrated to us: Sufyān bin 'Uyainah narrated similar to us, from Hishām. (Abū 'Eisā said:) This Ḥadīth is Ḥasan (Ṣaḥīh).

Arabic text

٩١٢ - حَدَّثَنَا ‌أَبُو عَمَّارٍ الْحُسَيْنُ بْنُ حُرَيْثٍ، قَالَ: حَدَّثَنَا ‌سُفْيَانُ بْنُ عُيَيْنَةَ ، عَنْ ‌هِشَامِ بْنِ حَسَّانَ، عَنِ ‌ابْنِ سِيرِينَ ، عَنْ ‌أَنَسِ بْنِ مَالِكٍ قَالَ: «لَمَّا رَمَى النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الْجَمْرَةَ نَحَرَ نُسُكَهُ»، ثُمَّ نَاوَلَ الْحَالِقَ شِقَّهُ الْأَيْمَنَ فَحَلَقَهُ فَأَعْطَاهُ أَبَا طَلْحَةَ، ثُمَّ نَاوَلَهُ شِقَّهُ الْأَيْسَرَ فَحَلَقَهُ فَقَالَ: اقْسِمْهُ بَيْنَ النَّاسِ. ٩١٢ (م) - حَدَّثَنَا ‌ابْنُ أَبِي عُمَرَ، قَالَ: حَدَّثَنَا ‌سُفْيَانُ، عَنْ ‌هِشَامٍ نَحْوَهُ. هَذَا حَدِيثٌ حَسَنٌ.

English translation

913. Ibn 'Umar narrated that the Messenger of Allāh ﷺ said: "May Allāh have mercy upon those who shaved" saying it one or two times, then he said: "And those who shortened." (Ṣaḥīh) He said: There are narrations on this topic from Ibn 'Abbās, Ibn Umm Al-Ḥuṣain, Mārib, Abū Sa'eed, Abū Mariam, Ḥubshī bin Junādah, and Abū Hurairah. He said: This Hadīth is Hasan Sahīh. This is acted upon according to the people of knowledge. They prefer that a man shave his head, and if he shortens (his hair instead) then they consider that it is acceptable. This is the view of Sufyān Ath-Thawrī, Ash-Shāfi‘ī, Aḥmad, and Ishāq.

Arabic text

٩١٣ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌اللَّيْثُ، عَنْ ‌نَافِعٍ ، عَنِ ‌ابْنِ عُمَرَ قَالَ: «حَلَقَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَحَلَقَ طَائِفَةٌ» مِنْ أَصْحَابِهِ، وَقَصَّرَ بَعْضُهُمْ، قَالَ ابْنُ عُمَرَ: إِنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: رَحِمَ اللهُ الْمُحَلِّقِينَ، مَرَّةً أَوْ مَرَّتَيْنِ، ثُمَّ قَالَ: وَالْمُقَصِّرِينَ. وَفِي الْبَابِ عَنِ ابْنِ عَبَّاسٍ، وَابْنِ أُمِّ الْحُصَيْنِ، وَمَارِبَ، وَأَبِي سَعِيدٍ، وَأَبِي مَرْيَمَ، وَحُبْشِيِّ بْنِ جُنَادَةَ، وَأَبِي هُرَيْرَةَ. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَهْلِ الْعِلْمِ، يَخْتَارُونَ لِلرَّجُلِ أَنْ يَحْلِقَ رَأْسَهُ، وَإِنْ قَصَّرَ يَرَوْنَ أَنَّ ذَلِكَ يُجْزِئُ عَنْهُ، وَهُوَ قَوْلُ سُفْيَانَ الثَّوْرِيِّ، وَالشَّافِعِيِّ، وَأَحْمَدَ، وَإِسْحَاقَ.

English translation

914. ‘Ali narrated: “The Messenger of Allāh ﷺ prohibited that a woman should shave her head.” (Hasan)

Arabic text

٩١٤ - حَدَّثَنَا ‌مُحَمَّدُ بْنُ مُوسَى الْجُرَشِيُّ الْبَصْرِيُّ، قَالَ: حَدَّثَنَا ‌أَبُو دَاوُدَ الطَّيَالِسِيُّ، قَالَ: حَدَّثَنَا ‌هَمَّامٌ ، عَنْ ‌قَتَادَةَ ، عَنْ ‌خِلَاسِ بْنِ عَمْرٍو ، عَنْ ‌عَلِيٍّ قَالَ: «نَهَى رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنْ تَحْلِقَ الْمَرْأَةُ رَأْسَهَا».

English translation

915. (Another chain) with similar (as no. 914) from Khilās, but he did not mention “from ‘Ali.” (Hasan) Abū ‘Eisā said: There is confusion (Idtirāb) in the Hadīth of 'Ali. This Hadīth was reported from Hammād bin Salamah, from Qatādah, from 'Aishah: "The Prophet ﷺ prohibited that a woman should shave her head." This is acted upon according to the people of knowledge; they do not think that a woman is to shave, and they hold the view that she is to shorten.

Arabic text

٩١٥ - حَدَّثَنَا ‌مُحَمَّدُ بْنُ بَشَّارٍ، قَالَ: حَدَّثَنَا ‌أَبُو دَاوُدَ ، عَنْ ‌هَمَّامٍ ، عَنْ ‌خِلَاسٍ ، نَحْوَهُ، وَلَمْ يَذْكُرْ فِيهِ: عَنْ عَلِيٍّ. حَدِيثُ عَلِيٍّ فِيهِ اضْطِرَابٌ. وَرُوِيَ هَذَا الْحَدِيثُ عَنْ حَمَّادِ بْنِ سَلَمَةَ، عَنْ قَتَادَةَ، عَنْ عَائِشَةَ؛ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ نَهَى أَنْ تَحْلِقَ الْمَرْأَةُ رَأْسَهَا. وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَهْلِ الْعِلْمِ لَا يَرَوْنَ عَلَى الْمَرْأَةِ حَلْقًا، وَيَرَوْنَ أَنَّ عَلَيْهَا التَّقْصِيرَ.

English translation

916. 'Abdullāh bin 'Amr narrated: "A man asked the Messenger of Allāh ﷺ: 'I shaved before slaughtering.' So he said: 'Slaughter, and there is no harm.' Another man asked him: 'I performed the sacrifice before stoning.' He said: 'Stone, and there is no harm.'" (Sahīh) (He said:) There are narrations on this topic from 'Ali, Jābir, Ibn 'Abbās, Ibn 'Umar, and Usāmah bin Sharik. Abū 'Eisā said: The Hadīth of 'Abdullāh bin 'Amr is a Hasan Sahīh Hadīth. This is acted upon according to most of the people of knowledge. It is the view of Aḥmad and Ishāq. Some of the people of knowledge said when one performs a rite before another rite (out of order) then he is required to (offer a sacrifice).

Arabic text

٩١٦ - حَدَّثَنَا ‌سَعِيدُ بْنُ عَبْدِ الرَّحْمَنِ الْمَخْزُومِيُّ، ‌وَابْنُ أَبِي عُمَرَ قَالَا: حَدَّثَنَا ‌سُفْيَانُ بْنُ عُيَيْنَةَ ، عَنِ ‌الزُّهْرِيِّ ، عَنْ ‌عِيسَى بْنِ طَلْحَةَ ، عَنْ ‌عَبْدِ اللهِ بْنِ عَمْرٍو ؛ «أَنَّ رَجُلًا» سَأَلَ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: حَلَقْتُ قَبْلَ أَنْ أَذْبَحَ؟ فَقَالَ: اذْبَحْ وَلَا حَرَجَ، وَسَأَلَهُ آخَرُ، فَقَالَ: نَحَرْتُ قَبْلَ أَنْ أَرْمِيَ؟ قَالَ: ارْمِ وَلَا حَرَجَ. وَفِي الْبَابِ عَنْ عَلِيٍّ، وَجَابِرٍ، وَابْنِ عَبَّاسٍ، وَابْنِ عُمَرَ، وَأُسَامَةَ بْنِ شَرِيكٍ. حَدِيثُ عَبْدِ اللهِ بْنِ عَمْرٍو حَدِيثٌ حَسَنٌ صَحِيحٌ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَكْثَرِ أَهْلِ الْعِلْمِ، وَهُوَ قَوْلُ أَحْمَدَ، وَإِسْحَاقَ. وَقَالَ بَعْضُ أَهْلِ الْعِلْمِ: إِذَا قَدَّمَ نُسُكًا قَبْلَ نُسُكٍ فَعَلَيْهِ دَمٌ.

English translation

917. ‘Āishah narrated: “I put perfume with musk in it on the Messenger of Allāh ﷺ before he assumed Ihrām, and on the Day of An-Nahr before he performed Tawāf around the House.” (Ṣaḥīḥ) There is something related to this from Ibn ‘Abbās. Abū ‘Eisā said: The Hadīth of ‘Āishah is a Ḥasan Ṣaḥīḥ Hadīth. This is acted upon according to most of the people of knowledge among the Companions of the Prophet ﷺ and others. They held the view that when the Muḥrim stones Jamrat Al-Aqabah on the Day of An-Nahr, and he slaughters and shaves – or shortens (his hair) – then everything is lawful for him that was previously unlawful except for (relations with) women. This is the saying of Ash-Shāfi'i, Aḥmad, and Iṣhāq. It has been reported that 'Umar bin Al-Khaṭṭāb said: "Everything is lawful for him except for women and perfume." Some of the people of knowledge, among the Companions of the Prophet ﷺ and others, followed this; and it is the view of the people of Al-Kūfah.

Arabic text

٩١٧ - حَدَّثَنَا ‌أَحْمَدُ بْنُ مَنِيعٍ، قَالَ: حَدَّثَنَا ‌هُشَيْمٌ، قَالَ: أَخْبَرَنَا ‌مَنْصُورٌ، يَعْنِي ابْنَ زَاذَانَ ، عَنْ ‌عَبْدِ الرَّحْمَنِ بْنِ الْقَاسِمِ ، عَنْ ‌أَبِيهِ ، عَنْ ‌عَائِشَةَ قَالَتْ: «طَيَّبْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَبْلَ أَنْ يُحْرِمَ»، وَيَوْمَ النَّحْرِ قَبْلَ أَنْ يَطُوفَ بِالْبَيْتِ بِطِيبٍ فِيهِ مِسْكٌ. وَفِي الْبَابِ عَنِ ابْنِ عَبَّاسٍ. حَدِيثُ عَائِشَةَ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَكْثَرِ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَغَيْرِهِمْ، يَرَوْنَ أَنَّ الْمُحْرِمَ إِذَا رَمَى جَمْرَةَ الْعَقَبَةِ يَوْمَ النَّحْرِ وَذَبَحَ وَحَلَقَ أَوْ قَصَّرَ، فَقَدْ حَلَّ لَهُ كُلُّ شَيْءٍ حَرُمَ عَلَيْهِ إِلَّا النِّسَاءَ، وَهُوَ قَوْلُ الشَّافِعِيِّ، وَأَحْمَدَ، وَإِسْحَاقَ. وَقَدْ رُوِيَ عَنْ عُمَرَ بْنِ الْخَطَّابِ أَنَّهُ قَالَ: حَلَّ لَهُ كُلُّ شَيْءٍ إِلَّا النِّسَاءَ وَالطِّيبَ. وَقَدْ ذَهَبَ بَعْضُ أَهْلِ الْعِلْمِ إِلَى هَذَا مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَغَيْرِهِمْ، وَهُوَ قَوْلُ أَهْلِ الْكُوفَةِ.

English translation

918. Al-Faḍl bin 'Abbās narrated: "I was a companion rider with the Messenger of Allāh ﷺ from Jam' to Minā. He did not cease saying the Talbiyah until stoning Jamrat Al-Aqabah." (Ṣaḥīh) There are narrations on this topic from 'Ali, Ibn Mas'ūd, and Ibn 'Abbās. Abū 'Eisā said: The Ḥadīth of Al-Faḍl is a Ḥasan Ṣaḥīh Ḥadīth. This is acted upon according to the people of knowledge among the Companions of the Prophet ﷺ and others. The Hajj pilgrim is not to discontinue the Talbiyah until stoning the Jamrah. This is the view of Ash-Shāfi'i, Ahmad, and Ishāq.

Arabic text

٩١٨ - حَدَّثَنَا ‌مُحَمَّدُ بْنُ بَشَّارٍ، قَالَ: حَدَّثَنَا ‌يَحْيَى بْنُ سَعِيدٍ ، عَنِ ‌ابْنِ جُرَيْجٍ ، عَنْ ‌عَطَاءٍ ، عَنِ ‌ابْنِ عَبَّاسٍ ، عَنِ ‌الْفَضْلِ بْنِ عَبَّاسٍ قَالَ: «أَرْدَفَنِي رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مِنْ جَمْعٍ» إِلَى مِنًى، فَلَمْ يَزَلْ يُلَبِّي حَتَّى رَمَى الْجَمْرَةَ. وَفِي الْبَابِ عَنْ عَلِيٍّ، وَابْنِ مَسْعُودٍ، وَابْنِ عَبَّاسٍ. حَدِيثُ الْفَضْلِ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَغَيْرِهِمْ أَنَّ الْحَاجَّ لَا يَقْطَعُ التَّلْبِيَةَ حَتَّى يَرْمِيَ الْجَمْرَةَ، وَهُوَ قَوْلُ الشَّافِعِيِّ، وَأَحْمَدَ، وَإِسْحَاقَ.

English translation

919. Ibn 'Abbās narrated (that the Prophet ﷺ): "Would stop saying the Talbiyah during "Umrah when he touched the (Black) Stone." (Da'if) (He said:) There is something on this topic from 'Abdullāh bin 'Amr. Abū 'Eisā said: The Hadīth of Ibn 'Abbās is a Hasan Ṣaḥīḥ Hadīth, and it is acted upon according to most of the people of knowledge. They said that the one performing "Umrah does not discontinue the Talbiyah until he touches the (Black) Stone. Some of them said when he reaches the homes of Makkah he discontinues the Talbiyah. But the Hadīth of the Prophet ﷺ is acted upon, and it is the view of Sufyān, Ash-Shāfi'i, Ahmad, and Ishāq.

Arabic text

٩١٩ - حَدَّثَنَا ‌هَنَّادٌ، قَالَ: حَدَّثَنَا ‌هُشَيْمٌ، عَنِ ‌ابْنِ أَبِي لَيْلَى ، عَنْ ‌عَطَاءٍ ، عَنِ ‌ابْنِ عَبَّاسٍ ، قَالَ - يَرْفَعُ الْحَدِيثَ - أَنَّهُ «كَانَ يُمْسِكُ عَنِ التَّلْبِيَةِ فِي الْعُمْرَةِ» إِذَا اسْتَلَمَ الْحَجَرَ. وَفِي الْبَابِ عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو. حَدِيثُ ابْنِ عَبَّاسٍ حَدِيثٌ صَحِيحٌ. وَالْعَمَلُ عَلَيْهِ عِنْدَ أَكْثَرِ أَهْلِ الْعِلْمِ. قَالُوا: لَا يَقْطَعُ الْمُعْتَمِرُ التَّلْبِيَةَ حَتَّى يَسْتَلِمَ الْحَجَرَ. وَقَالَ بَعْضُهُمْ: إِذَا انْتَهَى إِلَى بُيُوتِ مَكَّةَ قَطَعَ التَّلْبِيَةَ. وَالْعَمَلُ عَلَى حَدِيثِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَبِهِ يَقُولُ سُفْيَانُ، وَالشَّافِعِيُّ، وَأَحْمَدُ، وَإِسْحَاقُ.

English translation

920. ‘Āishah narrated: “The Prophet ﷺ delayed the visiting Tawāf until the night.” (Da‘if) Abū ‘Eisā said: This Hadīth is Hasan (Sahih). Some of the people of knowledge have allowed for one to delay the visiting Tawāf until the night, some of them considered it recommended that the visiting be done on the Day of An-Nahr, and some of them were not as restrictive with its delay, even up to the last of the days of Minā.

Arabic text

٩٢٠ - حَدَّثَنَا ‌مُحَمَّدُ بْنُ بَشَّارٍ، قَالَ: حَدَّثَنَا ‌عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ، قَالَ: حَدَّثَنَا ‌سُفْيَانُ ، عَنْ ‌أَبِي الزُّبَيْرِ ، عَنِ ‌ابْنِ عَبَّاسٍ ، ‌وَعَائِشَةَ ؛ «أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَخَّرَ طَوَافَ الزِّيَارَةِ» إِلَى اللَّيْلِ. هَذَا حَدِيثٌ حَسَنٌ. وَقَدْ رَخَّصَ بَعْضُ أَهْلِ الْعِلْمِ فِي أَنْ يُؤَخَّرَ طَوَافُ الزِّيَارَةِ إِلَى اللَّيْلِ، وَاسْتَحَبَّ بَعْضُهُمْ أَنْ يَزُورَ يَوْمَ النَّحْرِ، وَوَسَّعَ بَعْضُهُمْ أَنْ يُؤَخَّرَ وَلَوْ إِلَى آخِرِ أَيَّامِ مِنًى.

English translation

921. Ibn ‘Umar narrated: “The Prophet ﷺ, Abū Bakr, ‘Umar, and ‘Uthmān would camp at Al-Abtah.” (Sahih) (He said:) There are narrations on this topic from ‘Āishah, Abū Rāfi‘, and Ibn ‘Abbās. Abū 'Eisā said: The Ḥadīth of Ibn 'Umar is a Ḥasan Ṣaḥīḥ Gharīb Ḥadīth. We only know of it from the narration of 'Abdur-Razzāq from 'Ubaidullāh bin 'Umar. Some of the people considered it recommended to camp at Al-Abṭaḥ without considering it necessary except for one who would like to do that. Ash-Shāfi'ī said: "Camping at Al-Abṭaḥ does not represent any of the rites, it is only a place that the Messenger of Allāh ﷺ camped at."

Arabic text

٩٢١ - حَدَّثَنَا ‌إِسْحَاقُ بْنُ مَنْصُورٍ، قَالَ: أَخْبَرَنَا ‌عَبْدُ الرَّزَّاقِ، قَالَ: أَخْبَرَنَا ‌عُبَيْدُ اللهِ بْنُ عُمَرَ ، عَنْ ‌نَافِعٍ ، عَنِ ‌ابْنِ عُمَرَ قَالَ: «كَانَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَأَبُو بَكْرٍ» وَعُمَرُ وَعُثْمَانُ يَنْزِلُونَ الْأَبْطَحَ. وَفِي الْبَابِ عَنْ عَائِشَةَ، وَأَبِي رَافِعٍ، وَابْنِ عَبَّاسٍ. حَدِيثُ ابْنِ عُمَرَ حَدِيثٌ حَسَنٌ صَحِيحٌ غَرِيبٌ. إِنَّمَا نَعْرِفُهُ مِنْ حَدِيثِ عَبْدِ الرَّزَّاقِ عَنْ عُبَيْدِ اللهِ بْنِ عُمَرَ. وَقَدِ اسْتَحَبَّ بَعْضُ أَهْلِ الْعِلْمِ نُزُولَ الْأَبْطَحِ مِنْ غَيْرِ أَنْ يَرَوْا ذَلِكَ وَاجِبًا، إِلَّا مَنْ أَحَبَّ ذَلِكَ. قَالَ الشَّافِعِيُّ: وَنُزُولُ الْأَبْطَحِ لَيْسَ مِنَ النُّسُكِ فِي شَيْءٍ، إِنَّمَا هُوَ مَنْزِلٌ نَزَلَهُ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ.

English translation

922. Ibn 'Abbās narrated: "At-Taḥšīb is nothing, it is only a place that the Messenger of Allāh ﷺ camped at." (Ṣaḥīḥ) Abū 'Eisā said: At-Taḥšīb means camping at Al-Abṭaḥ. Abū 'Eisā said: This Ḥadīth is Ḥasan Ṣaḥīḥ.

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٩٢٢ - حَدَّثَنَا ‌ابْنُ أَبِي عُمَرَ، قَالَ: حَدَّثَنَا ‌سُفْيَانُ، عَنْ ‌عَمْرِو بْنِ دِينَارٍ ، عَنْ ‌عَطَاءٍ ، عَنِ ‌ابْنِ عَبَّاسٍ قَالَ: «لَيْسَ التَّحْصِيبُ» بِشَيْءٍ، إِنَّمَا هُوَ مَنْزِلٌ نَزَلَهُ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ. التَّحْصِيبُ: نُزُولُ الْأَبْطَحِ. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ.

English translation

923. 'Ā'ishah narrated: "The Messenger of Allāh ﷺ only camped at Al-Abṭaḥ because it was easier for his departure." (Saḥīḥ) Abū 'Eisā said: This Hadīth is Hasan Saḥīḥ. Ibn Abī 'Umar narrated to us: Sufyān narrated similar to us from Hishām bin 'Urwah.

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٩٢٣ - حَدَّثَنَا ‌مُحَمَّدُ بْنُ عَبْدِ الْأَعْلَى، قَالَ: حَدَّثَنَا ‌يَزِيدُ بْنُ زُرَيْعٍ، قَالَ: حَدَّثَنَا ‌حَبِيبٌ الْمُعَلِّمُ، عَنْ ‌هِشَامِ بْنِ عُرْوَةَ ، عَنْ ‌أَبِيهِ ، عَنْ ‌عَائِشَةَ قَالَتْ: «إِنَّمَا نَزَلَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الْأَبْطَحَ» لِأَنَّهُ كَانَ أَسْمَحَ لِخُرُوجِهِ. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ. ٩٢٣ (م) - حَدَّثَنَا ‌ابْنُ أَبِي عُمَرَ، قَالَ: حَدَّثَنَا ‌سُفْيَانُ، عَنْ ‌هِشَامِ بْنِ عُرْوَةَ ، نَحْوَهُ.

English translation

924. Jābir bin 'Abdullāh narrated: "A woman held a boy of hers up for the Messenger of Allāh ﷺ and said: 'O Messenger of Allāh! Is there Hajj for this one?' He said: 'Yes, and you will be rewarded.'" (Saḥīḥ) (He said:) There is something on this topic from Ibn 'Abbās. The Hadīth of Jābir is a Gharīb Hadīth.

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٩٢٤ - حَدَّثَنَا ‌مُحَمَّدُ بْنُ طَرِيفٍ الْكُوفِيُّ، قَالَ: حَدَّثَنَا ‌أَبُو مُعَاوِيَةَ ، عَنْ ‌مُحَمَّدِ بْنِ سُوقَةَ، عَنْ ‌مُحَمَّدِ بْنِ الْمُنْكَدِرِ ، عَنْ ‌جَابِرِ بْنِ عَبْدِ اللهِ قَالَ: «رَفَعَتِ امْرَأَةٌ» صَبِيًّا لَهَا إِلَى رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَتْ: يَا رَسُولَ اللهِ، أَلِهَذَا حَجٌّ؟ قَالَ: نَعَمْ، وَلَكِ أَجْرٌ. وَفِي الْبَابِ عَنِ ابْنِ عَبَّاسٍ. حَدِيثُ جَابِرٍ حَدِيثٌ غَرِيبٌ.

English translation

925. As-Sā'ib bin Yazīd narrated: "My father took me for Hajj with the Messenger of Allāh ﷺ during the Farewell Hajj, and I was seven years old." (Ṣaḥīḥ) Abū 'Eisā said: This Hadīth is Ḥasan Ṣaḥīḥ. The people of knowledge agreed that when a young boy performs Hajj before the age of maturity, then he is required to perform Hajj when he attains the age of maturity. That Hajj will not be accepted from him as the Hajj of Islām. The same is the case of the slave who performs Hajj while he is owned, then he is freed. He is required to perform Hajj when he has the means for it, and the Hajj that he performed while he was in a state of being owned is not acceptable. This is the view of Sufyān Ath-Thawrī, Ash-Shāfi'ī, Ahmad, and Ishāq.

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٩٢٦ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌حَاتِمُ بْنُ إِسْمَاعِيلَ ، عَنْ ‌مُحَمَّدِ بْنِ يُوسُفَ، عَنِ ‌السَّائِبِ بْنِ يَزِيدَ قَالَ: «حَجَّ بِي أَبِي مَعَ رَسُولِ اللهِ» صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي حَجَّةِ الْوَدَاعِ وَأَنَا ابْنُ سَبْعِ سِنِينَ. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ. وَقَدْ أَجْمَعَ أَهْلُ الْعِلْمِ أَنَّ الصَّبِيَّ إِذَا حَجَّ قَبْلَ أَنْ يُدْرِكَ فَعَلَيْهِ الْحَجُّ إِذَا أَدْرَكَ، لَا تُجْزِئُ عَنْهُ تِلْكَ الْحَجَّةُ عَنْ حَجَّةِ الْإِسْلَامِ، وَكَذَلِكَ الْمَمْلُوكُ إِذَا حَجَّ فِي رِقِّهِ ثُمَّ أُعْتِقَ، فَعَلَيْهِ الْحَجُّ إِذَا وَجَدَ إِلَى ذَلِكَ سَبِيلًا، وَلَا يُجْزِئُ عَنْهُ مَا حَجَّ فِي حَالِ رِقِّهِ، وَهُوَ قَوْلُ سُفْيَانَ الثَّوْرِيِّ، وَالشَّافِعِيِّ، وَأَحْمَدَ، وَإِسْحَاقَ.

English translation

926. (Another chain) from Jābir bin 'Abdullāh from the Prophet ﷺ, with similar (Hadīth of Muḥammad bin Tarīf no. 924). (Ṣaḥīḥ) (Abū 'Eisā said:) It has (also) been reported from Muḥammad bin Al-Munkadir, from the Prophet ﷺ in Mursal form.[1]

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٩٢٥ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌قَزَعَةُ بْنُ سُوَيْدٍ الْبَاهِلِيُّ ، عَنْ ‌مُحَمَّدِ بْنِ الْمُنْكَدِرِ ، عَنْ ‌جَابِرِ بْنِ عَبْدِ اللهِ ؛ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ نَحْوَهُ. وَقَدْ رُوِيَ عَنْ مُحَمَّدِ بْنِ الْمُنْكَدِرِ؛ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مُرْسَلًا.

English translation

927. Jābir narrated: "When we performed our Hajj with the Prophet ﷺ we would say the Talbiyah for the women and we would stone for the boys." (Da'if) Abū 'Eisā said: This Hadīth is Gharīb; we do not know of it except through this route. The people of knowledge have agreed that the Talbiyah is not to be said for a woman by others, rather she says the Talbiyah for herself, and it is disliked for her to raise her voice with the Talbiyah.

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٩٢٧ - حَدَّثَنَا ‌مُحَمَّدُ بْنُ إِسْمَاعِيلَ الْوَاسِطِيُّ قَالَ: سَمِعْتُ ‌ابْنَ نُمَيْرٍ ، عَنْ ‌أَشْعَثَ بْنِ سَوَّارٍ، عَنْ ‌أَبِي الزُّبَيْرِ ، عَنْ ‌جَابِرٍ قَالَ: «كُنَّا إِذَا حَجَجْنَا مَعَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ»، فَكُنَّا نُلَبِّي عَنِ النِّسَاءِ وَنَرْمِي عَنِ الصِّبْيَانِ. هَذَا حَدِيثٌ غَرِيبٌ، لَا نَعْرِفُهُ إِلَّا مِنْ هَذَا الْوَجْهِ. وَقَدْ أَجْمَعَ أَهْلُ الْعِلْمِ عَلَى أَنَّ الْمَرْأَةَ لَا يُلَبِّي عَنْهَا غَيْرُهَا، بَلْ هِيَ تُلَبِّي عَنْ نَفْسِهَا، وَيُكْرَهُ لَهَا رَفْعُ الصَّوْتِ بِالتَّلْبِيَةِ.

English translation

928. Al-Faḍl bin 'Abbās narrated: "A woman from Khath'am said: 'O Messenger of Allāh! My father has lived until Allāh has made Hajj obligatory, and he is an elderly man who is not able to sit on the back of a camel.' So he (ﷺ) said: ‘Perform Hajj for him.’”[1] (Sahih) (He said:) There are narrations on this topic from ‘Ali, Buraidah, Ḥuṣain bin ‘Awf, Abū Razīn Al-‘Uqailī, Sawdah (bint Zam‘ah) and Ibn ‘Abbās. Abū ‘Eisā said: The Hadīth of Al-Faḍl bin ‘Abbās is a Ḥasan Ṣahīh Hadīth (and it has been reported from Ibn ‘Abbās, from Ḥuṣain bin ‘Awf Al-Muzanī, from the Prophet ﷺ). It has also been reported from Ibn ‘Abbās from Sinān bin ‘Abdullāh Al-Juhānī, from his aunt, from the Prophet ﷺ. And it has been reported from Ibn ‘Abbās from the Prophet ﷺ. (He said:) I asked Muḥammad about these narrations. He said: “The most correct thing on this topic is what Ibn ‘Abbās reported from Al-Faḍl bin ‘Abbās from the Prophet ﷺ.” Muḥammad said: “It implies that Ibn ‘Abbās heard it from Al-Faḍl and others, from the Prophet ﷺ. Then he reported this (from the Prophet ﷺ) in Mursal form and he did not mention the one who he heard it from.” Abū ‘Eisā said: Other Aḥādīth are authentically reported from the Prophet ﷺ on this topic. And this is acted upon according to the people of knowledge among the Companions of the Prophet ﷺ and others. It is the view of Sufyān Ath-Thawrī, Ibn Al-Mubārak, Ash- Shāfi'i, Ahmad, and Ishāq. They held the view that one could perform Hajj on behalf of the dead. Mālik said: "If he instructed that Hajj be performed for him then one performs Hajj for him." Some of the people of knowledge have permitted Hajj on behalf of the living, when he is old or in a condition that does not allow him to perform Hajj. This is the view of Ibn Al-Mubārak and Ash-Shāfi'i.

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٩٢٨ - حَدَّثَنَا ‌أَحْمَدُ بْنُ مَنِيعٍ، قَالَ: حَدَّثَنَا ‌رَوْحُ بْنُ عُبَادَةَ، قَالَ: حَدَّثَنَا ‌ابْنُ جُرَيْجٍ، قَالَ: أَخْبَرَنِي ‌ابْنُ شِهَابٍ ، قَالَ: حَدَّثَنِي ‌سُلَيْمَانُ بْنُ يَسَارٍ ، عَنْ ‌عَبْدِ اللهِ بْنِ عَبَّاسٍ ، عَنِ ‌الْفَضْلِ بْنِ عَبَّاسٍ ؛ «أَنَّ امْرَأَةً مِنْ خَثْعَمَ»، قَالَتْ: يَا رَسُولَ اللهِ، إِنَّ أَبِي أَدْرَكَتْهُ فَرِيضَةُ اللهِ فِي الْحَجِّ وَهُوَ شَيْخٌ كَبِيرٌ لَا يَسْتَطِيعُ أَنْ يَسْتَوِيَ عَلَى ظَهْرِ الْبَعِيرِ! قَالَ: حُجِّي عَنْهُ. وَفِي الْبَابِ عَنْ عَلِيٍّ، وَبُرَيْدَةَ، وَحُصَيْنِ بْنِ عَوْفٍ، وَأَبِي رَزِينٍ الْعُقَيْلِيِّ، وَسَوْدَةَ بِنْتِ زَمْعَةَ، وَابْنِ عَبَّاسٍ. حَدِيثُ الْفَضْلِ بْنِ عَبَّاسٍ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَرُوِيَ عَنِ ابْنِ عَبَّاسٍ، عَنْ حُصَيْنِ بْنِ عَوْفٍ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ. وَرُوِيَ عَنِ ابْنِ عَبَّاسٍ أَيْضًا عَنْ سِنَانِ بْنِ عَبْدِ اللهِ الْجُهَنِيِّ، عَنْ عَمَّتِهِ؛ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ. وَرُوِيَ عَنِ ابْنِ عَبَّاسٍ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ. وَسَأَلْتُ مُحَمَّدًا عَنْ هَذِهِ الرِّوَايَاتِ فَقَالَ: أَصَحُّ شَيْءٍ فِي هَذَا الْبَابِ مَا رَوَى ابْنُ عَبَّاسٍ عَنِ الْفَضْلِ بْنِ عَبَّاسٍ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، قَالَ مُحَمَّدٌ: وَيُحْتَمَلُ أَنْ يَكُونَ ابْنُ عَبَّاسٍ سَمِعَهُ مِنَ الْفَضْلِ وَغَيْرِهِ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ثُمَّ رَوَى هَذَا عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَأَرْسَلَهُ وَلَمْ يَذْكُرِ الَّذِي سَمِعَهُ مِنْهُ. وَقَدْ صَحَّ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي هَذَا الْبَابِ غَيْرُ حَدِيثٍ، وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَغَيْرِهِمْ، وَبِهِ يَقُولُ الثَّوْرِيُّ، وَابْنُ الْمُبَارَكِ، وَالشَّافِعِيُّ، وَأَحْمَدُ، وَإِسْحَاقُ يَرَوْنَ أَنْ يُحَجَّ عَنِ الْمَيِّتِ. وَقَالَ مَالِكٌ: إِذَا أَوْصَى أَنْ يُحَجَّ عَنْهُ حُجَّ عَنْهُ، وَقَدْ رَخَّصَ بَعْضُهُمْ أَنْ يُحَجَّ عَنِ الْحَيِّ إِذَا كَانَ كَبِيرًا، أَوْ بِحَالٍ لَا يَقْدِرُ أَنْ يَحُجَّ، وَهُوَ قَوْلُ ابْنِ الْمُبَارَكِ وَالشَّافِعِيِّ.

English translation

929. 'Abdullāh bin Buraidah narrated from his father who said: "A woman came to the Prophet ﷺ and said: 'My mother died and she did not perform Hajj should I perform Hajj on her behalf?' He said: 'Yes, perform Hajj on her behalf.'" (Sahih) He said: This Hadīth is Hasan Sahih.

Arabic text

٩٢٩ - حَدَّثَنَا ‌مُحَمَّدُ بْنُ عَبْدِ الْأَعْلَى، قَالَ: حَدَّثَنَا ‌عَبْدُ الرَّزَّاقِ ، عَنْ ‌سُفْيَانَ الثَّوْرِيِّ، عَنْ ‌عَبْدِ اللهِ بْنِ عَطَاءٍ. (ح) وَحَدَّثَنَا ‌عَلِيُّ بْنُ حُجْرٍ، قَالَ: حَدَّثَنَا ‌عَلِيُّ بْنُ مُسْهِرٍ، عَنْ ‌عَبْدِ اللهِ بْنِ عَطَاءٍ ، عَنْ ‌عَبْدِ اللهِ بْنِ بُرَيْدَةَ ، عَنْ ‌أَبِيهِ قَالَ: «جَاءَتِ امْرَأَةٌ» إِلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَتْ: إِنَّ أُمِّي مَاتَتْ وَلَمْ تَحُجَّ، أَفَأَحُجُّ عَنْهَا؟ قَالَ: نَعَمْ، حُجِّي عَنْهَا. وَهَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ.

English translation

930. Abū Razīn Al-'Uqailī narrated that he went to the Prophet ﷺ and said: "O Messenger of Allāh! My father is an elderly man who is not able to perform Hajj nor Umrah nor undertake a journey." He said: 'Perform Hajj on behalf of your father, and perform Umrah.'" (Ṣaḥīḥ) Abū 'Eisā said: This Hadīth is Ḥasan Ṣaḥīḥ. And the Prophet ﷺ only mentioned Umrah in this Hadīth regarding when a man performs Umrah on behalf of someone else. Abū Razīn Al-'Uqailī's name is Laqīṭ bin 'Āmir.

Arabic text

٩٣٠ - حَدَّثَنَا ‌يُوسُفُ بْنُ عِيسَى، قَالَ: حَدَّثَنَا ‌وَكِيعٌ، عَنْ ‌شُعْبَةَ ، عَنِ ‌النُّعْمَانِ بْنِ سَالِمٍ، عَنْ ‌عَمْرِو بْنِ أَوْسٍ ، عَنْ ‌أَبِي رَزِينٍ الْعُقَيْلِيِّ أَنَّهُ أَتَى النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: «يَا رَسُولَ اللهِ، إِنَّ أَبِي شَيْخٌ كَبِيرٌ لَا يَسْتَطِيعُ الْحَجَّ» وَلَا الْعُمْرَةَ وَلَا الظَّعْنَ؟ قَالَ: حُجَّ عَنْ أَبِيكَ وَاعْتَمِرْ هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ. وَإِنَّمَا ذُكِرَتِ الْعُمْرَةُ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي هَذَا الْحَدِيثِ أَنْ يَعْتَمِرَ الرَّجُلُ عَنْ غَيْرِهِ. وَأَبُو رَزِينٍ الْعُقَيْلِيُّ اسْمُهُ لَقِيطُ بْنُ عَامِرٍ.

English translation

931. Jābir narrated that the Prophet ﷺ was asked about whether 'Umrah was obligatory? He said: "No. But if you perform 'Umrah it is more virtuous." (Da'if) Abū 'Eisā said: This Hadith is Hasan Ṣaḥīḥ. It is the view of some of the people of knowledge. They said: "Umrah is not obligatory. It has been said that they are two Hajj: The Greater Hajj of the Day of An-Nahr and the Lesser Hajj of 'Umrah. Ash-Shāfi'i said: "Umrah is a Sunnah about which we do not know anyone who permitted leaving it, and there is nothing confirmed about it stating that it is merely voluntary and optional." He said: "It has been reported from the Prophet ﷺ [with a chain] but it is weak, the like of which proof is not established upon. And it has reached us that Ibn 'Abbās considered it obligatory." (Abū 'Eisā said: All of it is the statement of Ash-Shāfi'i).

Arabic text

٩٣١ - حَدَّثَنَا ‌مُحَمَّدُ بْنُ عَبْدِ الْأَعْلَى الصَّنْعَانِيُّ، قَالَ: حَدَّثَنَا ‌عُمَرُ بْنُ عَلِيٍّ ، عَنِ ‌الْحَجَّاجِ ، عَنْ ‌مُحَمَّدِ بْنِ الْمُنْكَدِرِ ، عَنْ ‌جَابِرٍ «أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ سُئِلَ عَنِ الْعُمْرَةِ أَوَاجِبَةٌ هِيَ؟ قَالَ: لَا، وَأَنْ تَعْتَمِرُوا هُوَ أَفْضَلُ». هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ. وَهُوَ قَوْلُ بَعْضِ أَهْلِ الْعِلْمِ؛ قَالُوا: الْعُمْرَةُ لَيْسَتْ بِوَاجِبَةٍ، وَكَانَ يُقَالُ هُمَا حَجَّانِ: الْحَجُّ الْأَكْبَرُ يَوْمُ النَّحْرِ، وَالْحَجُّ الْأَصْغَرُ الْعُمْرَةُ. وَقَالَ الشَّافِعِيُّ: الْعُمْرَةُ سُنَّةٌ، لَا نَعْلَمُ أَحَدًا رَخَّصَ فِي تَرْكِهَا، وَلَيْسَ فِيهَا شَيْءٌ ثَابِتٌ بِأَنَّهَا تَطَوُّعٌ، وَقَدْ رُوِيَ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِإِسْنَادٍ وَهُوَ ضَعِيفٌ، لَا تَقُومُ بِمِثْلِهِ الْحُجَّةُ، وَقَدْ بَلَغَنَا عَنِ ابْنِ عَبَّاسٍ أَنَّهُ كَانَ يُوجِبُهَا. كُلُّهُ كَلَامُ الشَّافِعِيِّ.

English translation

932. Ibn 'Abbās narrated that the Prophet ﷺ said: "Umrah has been entered into Hajj until the Day of Resurrection." (Saḥīḥ) (He said:) There are narrations on this topic from Surāqah bin Mālik bin Ju'shum and Jābir bin 'Abdullāh. Abū 'Eisā said: The Hadīth of Ibn 'Abbās is a Hasan Hadīth. The meaning of the Hadīth is that there is no harm in performing Umrah during the months of Hajj. This is what was said by Ash-Shāfi'ī, Aḥmad, and Ishāq. And, the meaning of this Hadīth is that the people of Jahiliyyah would not perform Umrah during the months of Hajj. When Islām came, the Prophet ﷺ permitted that, so he ﷺ said: "Umrah has been entered into Hajj until the Day of Resurrection" meaning there is no harm in Umrah during the months of Hajj. The months of Hajj are Shawwāl, Dhul-Qa'dah, and the ten days of Dhul-Hijjah; it is not possible for a man to say the Talbiyah for Hajj except during these months. The Sacred months are Rajab, Dhul-Qa'dah, Dhul-Hijjah, and Al-Muharram. This is what was said by more than one of the people of knowledge among the Companions of the Prophet ﷺ and others.

Arabic text

٩٣٢ - حَدَّثَنَا ‌أَحْمَدُ بْنُ عَبْدَةَ الضَّبِّيُّ، قَالَ: حَدَّثَنَا ‌زِيَادُ بْنُ عَبْدِ اللهِ ، عَنْ ‌يَزِيدَ بْنِ أَبِي زِيَادٍ، عَنْ ‌مُجَاهِدٍ ، عَنِ ‌ابْنِ عَبَّاسٍ ؛ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «دَخَلَتِ» الْعُمْرَةُ فِي الْحَجِّ إِلَى يَوْمِ الْقِيَامَةِ. وَفِي الْبَابِ عَنْ سُرَاقَةَ بْنِ مَالِكِ بْنِ جُعْشُمٍ، وَجَابِرِ بْنِ عَبْدِ اللهِ. حَدِيثُ ابْنِ عَبَّاسٍ حَدِيثٌ حَسَنٌ وَمَعْنَى هَذَا الْحَدِيثِ أَنْ لَا بَأْسَ بِالْعُمْرَةِ فِي أَشْهُرِ الْحَجِّ، وَهَكَذَا قَالَ الشَّافِعِيُّ وَأَحْمَدُ وَإِسْحَاقُ. وَمَعْنَى هَذَا الْحَدِيثِ أَنَّ أَهْلَ الْجَاهِلِيَّةِ كَانُوا لَا يَعْتَمِرُونَ فِي أَشْهُرِ الْحَجِّ، فَلَمَّا جَاءَ الْإِسْلَامُ رَخَّصَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي ذَلِكَ فَقَالَ: دَخَلَتِ الْعُمْرَةُ فِي الْحَجِّ إِلَى يَوْمِ الْقِيَامَةِ يَعْنِي: لَا بَأْسَ بِالْعُمْرَةِ فِي أَشْهُرِ الْحَجِّ، وَأَشْهُرُ الْحَجِّ: شَوَّالٌ، وَذُو الْقَعْدَةِ، وَعَشْرٌ مِنْ ذِي الْحِجَّةِ، لَا يَنْبَغِي لِلرَّجُلِ أَنْ يُهِلَّ بِالْحَجِّ إِلَّا فِي أَشْهُرِ الْحَجِّ، وَأَشْهُرُ الْحُرُمِ: رَجَبٌ، وَذُو الْقَعْدَةِ، وَذُو الْحِجَّةِ، وَالْمُحَرَّمُ. هَكَذَا قَالَ غَيْرُ وَاحِدٍ مِنْ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَغَيْرِهِمْ.

English translation

933. Abū Hurairah narrated that the Messenger of Allāh ﷺ said: "‘Umrah to ‘Umrah atones for the sins between them, and for Al-Hajj Al-Mabrūr[1] there is no reward except Paradise." (Ṣaḥīḥ) Abū ‘Eisā said: This Hadīth is Ḥasan Ṣaḥīḥ.

Arabic text

٩٣٣ - حَدَّثَنَا ‌أَبُو كُرَيْبٍ، قَالَ: حَدَّثَنَا ‌وَكِيعٌ، عَنْ ‌سُفْيَانَ ، عَنْ ‌سُمَيٍّ ، عَنْ ‌أَبِي صَالِحٍ، عَنْ ‌أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «الْعُمْرَةُ إِلَى الْعُمْرَةِ تُكَفِّرُ مَا بَيْنَهُمَا»، وَالْحَجُّ الْمَبْرُورُ لَيْسَ لَهُ جَزَاءٌ إِلَّا الْجَنَّةَ. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ.

English translation

934. ‘Amr bin Aws narrated from ‘Abdur-Raḥmān bin Abī Bakr: "The Prophet ﷺ ordered ‘Abdur-Raḥmān bin Abī Bakr to (accompany) ‘Āishah to perform ‘Umrah from At-Tan'im." (Ṣaḥīḥ) Abū ‘Eisā said: This Hadīth is Ḥasan Ṣaḥīḥ. [1] See no. 810. [2] "A well known location outside Makkah. It is about four miles from Makkah in the direction of Al-Madinah." (Tuhfat Al-Ahwadhi).

Arabic text

٩٣٤ - حَدَّثَنَا ‌يَحْيَى بْنُ مُوسَى، ‌وَابْنُ أَبِي عُمَرَ، قَالَا: حَدَّثَنَا ‌سُفْيَانُ بْنُ عُيَيْنَةَ ، عَنْ ‌عَمْرِو بْنِ دِينَارٍ، عَنْ ‌عَمْرِو بْنِ أَوْسٍ ، عَنْ ‌عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرٍ «أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَمَرَ عَبْدَ الرَّحْمَنِ بْنَ أَبِي بَكْرٍ» أَنْ يُعْمِرَ عَائِشَةَ مِنَ التَّنْعِيمِ. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ.

English translation

935. Muḥarrish Al-Ka’bī narrated: “The Messenger of Allāh ﷺ left Al-Ji’irrānah during the night for Umrah, then he entered Makkah during the night and performed his Umrah. Then he left there during the night, then he was in Al-Ji’irrānah by the morning, as if he had spent the night. When the sun passed the zenith in the morning he left from the midst of Sarif until he came on a road from amidst Sarif. It is because of this that his Umrah was concealed from the people.” (Hasan) Abū ‘Eisā said: This Hadīth is Hasan Gharīb. We do not know of a Hadīth narrated by Muḥarrish Al-Ka’bī from the Prophet ﷺ other than this one. (It has been said: “He came on a road connecting.”)

Arabic text

٩٣٥ - حَدَّثَنَا ‌مُحَمَّدُ بْنُ بَشَّارٍ ، قَالَ: حَدَّثَنَا ‌يَحْيَى بْنُ سَعِيدٍ ، عَنِ ‌ابْنِ جُرَيْجٍ ، عَنْ ‌مُزَاحِمِ بْنِ أَبِي مُزَاحِمٍ ، عَنْ ‌عَبْدِ الْعَزِيزِ بْنِ عَبْدِ اللهِ ، عَنْ ‌مُحَرِّشٍ الْكَعْبِيِّ «أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ خَرَجَ مِنَ الْجِعْرَانَةِ» لَيْلًا مُعْتَمِرًا، فَدَخَلَ مَكَّةَ لَيْلًا، فَقَضَى عُمْرَتَهُ، ثُمَّ خَرَجَ مِنْ لَيْلَتِهِ، فَأَصْبَحَ بِالْجِعْرَانَةِ كَبَائِتٍ، فَلَمَّا زَالَتِ الشَّمْسُ مِنَ الْغَدِ خَرَجَ مِنْ بَطْنِ سَرِفَ حَتَّى جَاءَ مَعَ الطَّرِيقِ طَرِيقِ جَمْعٍ بِبَطْنِ سَرِفَ، فَمِنْ أَجْلِ ذَلِكَ خَفِيَتْ عُمْرَتُهُ عَلَى النَّاسِ. هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ، وَلَا نَعْرِفُ لِمُحَرِّشٍ الْكَعْبِيِّ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ غَيْرَ هَذَا الْحَدِيثِ.

English translation

936. 'Urwah said: "Ibn 'Umar was asked: In which month did the Messenger of Allāh ﷺ perform 'Umrah? He said: 'During Rajab.' So 'Aishah said: 'The Messenger of Allāh ﷺ did not perform 'Umrah except that he was with him – meaning Ibn 'Umar – and he did not ever perform 'Umrah in the month of Rajab.'" (Ṣaḥīḥ) Abū 'Eisā said: This Ḥadīth is Gharīb. I heard Muḥammad saying: "Ḥabīb bin Abī Thābit did not hear from 'Urwah bin Az-Zubair."

Arabic text

٩٣٦ - حَدَّثَنَا ‌أَبُو كُرَيْبٍ، قَالَ: حَدَّثَنَا ‌يَحْيَى بْنُ آدَمَ ، عَنْ ‌أَبِي بَكْرِ بْنِ عَيَّاشٍ، عَنِ ‌الْأَعْمَشِ ، عَنْ ‌حَبِيبِ بْنِ أَبِي ثَابِتٍ ، عَنْ ‌عُرْوَةَ، قَالَ: «سُئِلَ» ابْنُ عُمَرَ: فِي أَيِّ شَهْرٍ اعْتَمَرَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ؟ فَقَالَ: فِي رَجَبٍ، فَقَالَتْ ‌عَائِشَةُ : مَا اعْتَمَرَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِلَّا وَهُوَ مَعَهُ - تَعْنِي ابْنَ عُمَرَ - وَمَا اعْتَمَرَ فِي شَهْرِ رَجَبٍ قَطُّ. هَذَا حَدِيثٌ غَرِيبٌ. سَمِعْتُ مُحَمَّدًا يَقُولُ: حَبِيبُ بْنُ أَبِي ثَابِتٍ لَمْ يَسْمَعْ مِنْ عُرْوَةَ بْنِ الزُّبَيْرِ.

English translation

937. Ibn 'Umar narrated: "The Prophet ﷺ performed 'Umrah four times, one of them was during Rajab." (Ṣaḥīḥ) Abū 'Eisā said: This Ḥadīth is Gharīb Hasan Ṣaḥīḥ به.

Arabic text

٩٣٧ - حَدَّثَنَا ‌أَحْمَدُ بْنُ مَنِيعٍ، قَالَ: حَدَّثَنَا ‌الْحَسَنُ بْنُ مُوسَى، قَالَ: حَدَّثَنَا ‌شَيْبَانُ ، عَنْ ‌مَنْصُورٍ ، عَنْ ‌مُجَاهِدٍ ، عَنِ ‌ابْنِ عُمَرَ «أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ اعْتَمَرَ أَرْبَعًا،» إِحْدَاهُنَّ فِي رَجَبٍ. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ غَرِيبٌ.

English translation

938. Al-Barā' narrated: "The Prophet ﷺ performed 'Umrah during Dhul-Qa'dah." (Saḥīh) Abū 'Eisā said: This Hadīth is Hasan Saḥīh. There is something on this topic from Ibn 'Abbās.

Arabic text

٩٣٨ - حَدَّثَنَا ‌الْعَبَّاسُ بْنُ مُحَمَّدٍ الدُّورِيُّ، قَالَ: حَدَّثَنَا ‌إِسْحَاقُ بْنُ مَنْصُورٍ - هُوَ السَّلُولِيُّ الْكُوفِيُّ - عَنْ ‌إِسْرَائِيلَ ، عَنْ ‌أَبِي إِسْحَاقَ، عَنِ ‌الْبَرَاءِ «أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ اعْتَمَرَ فِي ذِي الْقَعْدَةِ». هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ. وَفِي الْبَابِ عَنِ ابْنِ عَبَّاسٍ.

English translation

939. Umm Ma'qil narrated that the Prophet ﷺ said: "Umrah during Ramaḍān is equal to Hajj." (Saḥīh) There are narrations on this topic from Ibn 'Abbās, Jābir, Abū Hurairah, Anas, and Wahb bin Khanbash. - He (Abū 'Eisa) said: And they say Haram bin Khanbash- Bayān and Jābir said: "From Ash-Sha'bi, from Wahb bin Khanbash." Dāwūd Al-Awdī said: "From Ash-Sha'bi, from Haram bin Khanbash." And Wahb is more correct. The Ḥadīth of Umm Maʿqīl is a Ḥasan Gharīb Ḥadīth from this route. Aḥmad and Iṣhāq said: It has been confirmed from the Prophet ﷺ that: "Umrah during Ramaḍān is equal to Hajj" Iṣhāq said: "The meaning of this Ḥadīth is similar to what is reported about the Prophet ﷺ saying: 'Whoever recites Qul huwa Allāhu Aḥad then he has recited a third of the Qurʾān.'"

Arabic text

٩٣٩ - حَدَّثَنَا ‌نَصْرُ بْنُ عَلِيٍّ، قَالَ: حَدَّثَنَا ‌أَبُو أَحْمَدَ الزُّبَيْرِيُّ، قَالَ: حَدَّثَنَا ‌إِسْرَائِيلُ ، عَنْ ‌أَبِي إِسْحَاقَ، عَنِ ‌الْأَسْوَدِ بْنِ يَزِيدَ ، عَنِ ‌ابْنِ أُمِّ مَعْقِلٍ ، عَنْ ‌أُمِّ مَعْقِلٍ ؛ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «عُمْرَةٌ فِي رَمَضَانَ تَعْدِلُ حَجَّةً». وَفِي الْبَابِ عَنِ ابْنِ عَبَّاسٍ، وَجَابِرٍ، وَأَبِي هُرَيْرَةَ، وَأَنَسٍ، وَوَهْبِ بْنِ خَنْبَشٍ، وَيُقَالُ: هَرِمُ بْنُ خَنْبَشٍ. قَالَ بَيَانٌ، وَجَابِرٌ: عَنِ الشَّعْبِيِّ، عَنْ وَهْبِ بْنِ خَنْبَشٍ. وَقَالَ دَاوُدُ الْأَوْدِيُّ: عَنِ الشَّعْبِيِّ، عَنْ هَرِمِ بْنِ خَنْبَشٍ. وَوَهْبٌ أَصَحُّ. وَحَدِيثُ أُمِّ مَعْقِلٍ حَدِيثٌ حَسَنٌ غَرِيبٌ مِنْ هَذَا الْوَجْهِ. وَقَالَ أَحْمَدُ، وَإِسْحَاقُ: قَدْ ثَبَتَ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّ عُمْرَةً فِي رَمَضَانَ تَعْدِلُ حَجَّةً. قَالَ إِسْحَاقُ: مَعْنَى هَذَا الْحَدِيثِ مِثْلُ مَا رُوِيَ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: مَنْ قَرَأَ {قُلْ هُوَ اللهُ أَحَدٌ} فَقَدْ قَرَأَ ثُلُثَ الْقُرْآنِ.

English translation

940. Ikrimah narrated from Al-Hajjāj bin 'Amr who narrated that the Messenger of Allāh ﷺ said: "Whoever suffers a fracture or becomes lame then he (leaves the state of Iḥrām) and is required to perform another Hajj." I ('Ikrimah) mentioned that to Abū Hurairah and Ibn 'Abbās and they said: "He told the truth." (Sahīh) (Another chain of narrators, a similar Ḥadīth as above) Abū 'Eisā said: This Hadīth is Hasan (Ṣaḥīḥ) Hadīth. This has been reported by more than one from Al-Hajjāj Aṣ-Ṣawwāf, and it is similar to this narration. Ma'mar and Mu'āwiyah bin Sallām reported this Hadīth from Yahya bin Abī Kathīr, from 'Ikrimah, from 'Abdullāh bin Rāfi', from Al-Hajjāj bin 'Amr, from the Prophet ﷺ. Hajjāj bin Aṣ-Ṣawwāf did not mention "Abdullāh bin Rāfi" in his narration. Hajjāj is a trustworthy Hāfiz according to the people of Hadīth. I heard Muḥammad saying: "The narration of Ma'mar and Mu'āwiyah bin Sallām is more correct." Another chain of narration with similar of meaning

Arabic text

٩٤٠ - حَدَّثَنَا ‌إِسْحَاقُ بْنُ مَنْصُورٍ، قَالَ: أَخْبَرَنَا ‌رَوْحُ بْنُ عُبَادَةَ، قَالَ: حَدَّثَنَا ‌حَجَّاجٌ الصَّوَّافُ، قَالَ: حَدَّثَنَا ‌يَحْيَى بْنُ أَبِي كَثِيرٍ ، عَنْ ‌عِكْرِمَةَ، قَالَ: حَدَّثَنِي ‌الْحَجَّاجُ بْنُ عَمْرٍو ، قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «مَنْ كُسِرَ أَوْ عَرِجَ فَقَدْ حَلَّ»، وَعَلَيْهِ حَجَّةٌ أُخْرَى، فَذَكَرْتُ ذَلِكَ ‌لِأَبِي هُرَيْرَةَ ‌وَابْنِ عَبَّاسٍ فَقَالَا: صَدَقَ. ٩٤٠ (م ١) - حَدَّثَنَا ‌إِسْحَاقُ بْنُ مَنْصُورٍ، قَالَ: أَخْبَرَنَا ‌مُحَمَّدُ بْنُ عَبْدِ اللهِ الْأَنْصَارِيُّ ، عَنِ ‌الْحَجَّاجِ، مِثْلَهُ. قَالَ: «وَسَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ». هَذَا حَدِيثٌ حَسَنٌ، هَكَذَا رَوَاهُ غَيْرُ وَاحِدٍ عَنِ الْحَجَّاجِ الصَّوَّافِ نَحْوَ هَذَا الْحَدِيثِ. وَرَوَى مَعْمَرٌ، وَمُعَاوِيَةُ بْنُ سَلَّامٍ هَذَا الْحَدِيثَ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، عَنْ عِكْرِمَةَ، عَنْ عَبْدِ اللهِ بْنِ رَافِعٍ، عَنِ الْحَجَّاجِ بْنِ عَمْرٍو؛ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، هَذَا الْحَدِيثَ. وَحَجَّاجٌ الصَّوَّافُ لَمْ يَذْكُرْ فِي حَدِيثِهِ عَبْدَ اللهِ بْنَ رَافِعٍ، وَحَجَّاجٌ ثِقَةٌ حَافِظٌ عِنْدَ أَهْلِ الْحَدِيثِ. وَسَمِعْتُ مُحَمَّدًا يَقُولُ: رِوَايَةُ مَعْمَرٍ وَمُعَاوِيَةَ بْنِ سَلَّامٍ أَصَحُّ. ٩٤٠ (م ٢) - حَدَّثَنَا ‌عَبْدُ بْنُ حُمَيْدٍ، قَالَ: أَخْبَرَنَا ‌عَبْدُ الرَّزَّاقِ، قَالَ: أَخْبَرَنَا ‌مَعْمَرٌ ، عَنْ ‌يَحْيَى بْنِ أَبِي كَثِيرٍ ، عَنْ ‌عِكْرِمَةَ ، عَنْ ‌عَبْدِ اللهِ بْنِ رَافِعٍ ، عَنِ ‌الْحَجَّاجِ بْنِ عَمْرٍو ؛ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، نَحْوَهُ.

English translation

941. Ibn 'Abbās narrated: “Dubā’ah bint Az-Zubair came tothe Prophet ﷺ and said: ‘OMessenger of Allāh! I want toperform Hajj so should I state acondition?’ He said: ‘Yes.’ Sheasked: ‘So how should I say it?’He said: ‘Say: “LabbaikAllāhumma labbaika mahilli minal-Ard haitu tahbisunī (I respond toYour call O Allāh, I respond toYour call, I will exit Iḥrām anywhere on the earth where Youprevent me.”) (Hasan) (He said:) There are narrations onthis topic from Jābir, Asmā’ (bintAbī Bakr), and ‘Aishah. Abū ‘Eisā said: The Hadīth of Ibn‘Abbās is a Hasan Ṣaḥīḥ Hadīth. Thisis acted upon according to some ofthe people of knowledge. They heldthe view that one could make acondition for Hajj, and they said thatif one makes a condition and is facedwith illness or an excuse, then heexits from his state of Iḥrām. This isthe view of Ash-Shāfi‘ī, Ahmad, andIshāq. Some of the people ofknowledge did not think one couldmake a condition during Hajj, andthey said if he were to make acondition, there is nothing for whichhe could exit from Iḥrām, so they seehim to be just like the one who didnot make a condition.

Arabic text

٩٤١ - حَدَّثَنَا ‌زِيَادُ بْنُ أَيُّوبَ الْبَغْدَادِيُّ، قَالَ: حَدَّثَنَا ‌عَبَّادُ بْنُ عَوَّامٍ ، عَنْ ‌هِلَالِ بْنِ خَبَّابٍ، عَنْ ‌عِكْرِمَةَ ، عَنِ ‌ابْنِ عَبَّاسٍ «أَنَّ ضُبَاعَةَ بِنْتَ الزُّبَيْرِ» أَتَتِ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَقَالَتْ: يَا رَسُولَ اللهِ، إِنِّي أُرِيدُ الْحَجَّ، أَفَأَشْتَرِطُ؟ قَالَ: نَعَمْ، قَالَتْ: كَيْفَ أَقُولُ؟ قَالَ: قُولِي لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ، لَبَّيْكَ مَحِلِّي مِنَ الْأَرْضِ حَيْثُ تَحْبِسُنِي. وَفِي الْبَابِ عَنْ جَابِرٍ، وَأَسْمَاءَ بِنْتِ أَبِي بَكْرٍ، وَعَائِشَةَ. حَدِيثُ ابْنِ عَبَّاسٍ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ بَعْضِ أَهْلِ الْعِلْمِ؛ يَرَوْنَ الِاشْتِرَاطَ فِي الْحَجِّ، وَيَقُولُونَ: إِنِ اشْتَرَطَ فَعَرَضَ لَهُ مَرَضٌ أَوْ عُذْرٌ فَلَهُ أَنْ يَحِلَّ وَيَخْرُجَ مِنْ إِحْرَامِهِ، وَهُوَ قَوْلُ الشَّافِعِيِّ، وَأَحْمَدَ، وَإِسْحَاقَ. وَلَمْ يَرَ بَعْضُ أَهْلِ الْعِلْمِ الِاشْتِرَاطَ فِي الْحَجِّ، وَقَالُوا: إِنِ اشْتَرَطَ فَلَيْسَ لَهُ أَنْ يَخْرُجَ مِنْ إِحْرَامِهِ، وَيَرَوْنَهُ كَمَنْ لَمْ يَشْتَرِطْ.

English translation

942. Sālim narrated that his father disliked making a condition during Hajj and he said: "Is not the Sunnah of your Prophet (ﷺ) enough for you?" (Sahīh) Abū 'Eisā said: This Hadīth is Hasan Sahīh.

Arabic text

٩٤٢ - حَدَّثَنَا ‌أَحْمَدُ بْنُ مَنِيعٍ، قَالَ: حَدَّثَنَا ‌عَبْدُ اللهِ بْنُ الْمُبَارَكِ، قَالَ: أَخْبَرَنِي ‌مَعْمَرٌ ، عَنِ ‌الزُّهْرِيِّ، عَنْ ‌سَالِمٍ ، عَنْ ‌أَبِيهِ «أَنَّهُ كَانَ يُنْكِرُ الِاشْتِرَاطَ فِي الْحَجِّ»، وَيَقُولُ: أَلَيْسَ حَسْبُكُمْ سُنَّةَ نَبِيِّكُمْ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ؟ هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ.

English translation

943. 'Āishah narrated: "It was mentioned to the Messenger of Allāh ﷺ that Sāfiyyah bint Hūyaī got her menses during the days of Minā, so he said: "Will she prevent us (from departing)?" They said: "She has done (Tawāf) Al-Ifādah." So the Messenger of Allāh ﷺ said: "In that case there is no harm." (Sahīh) (He said:) There are narrations on this topic from Ibn 'Umar and Ibn 'Abbās. Abū 'Eisā said: The Hadīth of 'Āishah is a Hasan Sahīh Hadīth. This is acted upon according to the people of knowledge. When a woman performs Tawāf Al-Ifādah then her menses begin she may leave and there is nothing due from her. This is the view of Ath-Thawrī, Ash-Shāfi'ī, Ahmad, and Ishāq.

Arabic text

٩٤٣ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌اللَّيْثُ، عَنْ ‌عَبْدِ الرَّحْمَنِ بْنِ الْقَاسِمِ ، عَنْ ‌أَبِيهِ ، عَنْ ‌عَائِشَةَ أَنَّهَا قَالَتْ: «ذَكَرْتُ لِرَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّ صَفِيَّةَ بِنْتَ حُيَيٍّ» حَاضَتْ فِي أَيَّامِ مِنًى، فَقَالَ: أَحَابِسَتُنَا هِيَ؟ قَالُوا: إِنَّهَا قَدْ أَفَاضَتْ، فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: فَلَا إِذًا. وَفِي الْبَابِ عَنِ ابْنِ عُمَرَ وَابْنِ عَبَّاسٍ. حَدِيثُ عَائِشَةَ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَهْلِ الْعِلْمِ؛ أَنَّ الْمَرْأَةَ إِذَا طَافَتْ طَوَافَ الزِّيَارَةِ ثُمَّ حَاضَتْ فَإِنَّهَا تَنْفِرُ وَلَيْسَ عَلَيْهَا شَيْءٌ، وَهُوَ قَوْلُ الثَّوْرِيِّ وَالشَّافِعِيِّ وَأَحْمَدَ وَإِسْحَاقَ.

English translation

944. Ibn 'Umar said: "Whoever performs Hajj to the House, then let the last of their acts be at the House, except for menstruating women. The Messenger of Allāh ﷺ gave them permission (to leave)." (Sahih Mawqūf) Abū 'Eisā said: The Hadīth of Ibn 'Umar is a Hasan Sahih Hadīth. This is acted upon according to the people of knowledge.

Arabic text

٩٤٤ - حَدَّثَنَا ‌أَبُو عَمَّارٍ، قَالَ: حَدَّثَنَا ‌عِيسَى بْنُ يُونُسَ ، عَنْ ‌عُبَيْدِ اللهِ بْنِ عُمَرَ ، عَنْ ‌نَافِعٍ ، عَنِ ‌ابْنِ عُمَرَ قَالَ: «مَنْ حَجَّ الْبَيْتَ» فَلْيَكُنْ آخِرُ عَهْدِهِ بِالْبَيْتِ إِلَّا الْحُيَّضَ، وَرَخَّصَ لَهُنَّ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ. حَدِيثُ ابْنِ عُمَرَ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَهْلِ الْعِلْمِ.

English translation

945. 'Aishah narrated: "I got my menses so the Prophet ﷺ ordered me to carry out all of the rites except for Tawāf around the House." (Sahih) Abū 'Eisā said: This is acted upon according to the people of knowledge. The menstruating woman carries out all of the rites besides Tawāf around the House. This Hadīth was reported from 'Āishah through routes other than this as well.

Arabic text

٩٤٥ - حَدَّثَنَا ‌عَلِيُّ بْنُ حُجْرٍ، قَالَ: أَخْبَرَنَا ‌شَرِيكٌ، عَنْ ‌جَابِرٍ - وَهُوَ ابْنُ يَزِيدَ الْجُعْفِيُّ - عَنْ ‌عَبْدِ الرَّحْمَنِ بْنِ الْأَسْوَدِ ، عَنْ ‌أَبِيهِ ، عَنْ ‌عَائِشَةَ قَالَتْ: «حِضْتُ، فَأَمَرَنِي رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنْ أَقْضِيَ الْمَنَاسِكَ كُلَّهَا» إِلَّا الطَّوَافَ بِالْبَيْتِ. وَالْعَمَلُ عَلَى هَذَا الْحَدِيثِ عِنْدَ أَهْلِ الْعِلْمِ؛ أَنَّ الْحَائِضَ تَقْضِي الْمَنَاسِكَ كُلَّهَا مَا خَلَا الطَّوَافَ بِالْبَيْتِ. وَقَدْ رُوِيَ هَذَا الْحَدِيثُ عَنْ عَائِشَةَ مِنْ غَيْرِ هَذَا الْوَجْهِ أَيْضًا.

English translation

945 B. Ibn 'Abbās narrated (that the Prophet ﷺ said): "The women in post-natal bleeding and menses were to perform Ghusl, enter Ihram and carry out all of the rites except for Tawāf around the House, until they become clean." (Da'if) [Abū 'Eisā said:] This Hadīth is Hasan Gharīb.

Arabic text

٩٤٥ (م) - حَدَّثَنَا ‌زِيَادُ بْنُ أَيُّوبَ، قَالَ: حَدَّثَنَا ‌مَرْوَانُ بْنُ شُجَاعٍ الْجَزَرِيُّ ، عَنْ ‌خُصَيْفٍ ، عَنْ ‌عِكْرِمَةَ ‌وَمُجَاهِدٍ ‌وَعَطَاءٍ ، عَنِ ‌ابْنِ عَبَّاسٍ - رَفَعَ الْحَدِيثَ إِلَى رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ - «أَنَّ النُّفَسَاءَ وَالْحَائِضَ تَغْتَسِلُ وَتُحْرِمُ وَتَقْضِي الْمَنَاسِكَ كُلَّهَا»، غَيْرَ أَنْ لَا تَطُوفَ بِالْبَيْتِ حَتَّى تَطْهُرَ. هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ مِنْ هَذَا الْوَجْهِ.

English translation

946. Al-Hārīth bin 'Abdullāh bin Aws said: "I heard the Prophet ﷺ saying: 'Whoever performs Hajj to this House, or "Umrah", then let the last of his acts be at the House.'" So Umar said: "May your hand be humiliated! You heard this from the Messenger of Allāh ﷺ but did not inform us of it?" (Da'if) (He said:) There is something on this topic from Ibn 'Abbās. Abū 'Eisā said: The Hadīth of Al-Ḥārīth bin 'Abdullāh bin Aws is a Gharīb Hadīth. This was reported by more than one from Al-Hajjāj bin Arṭāh, and it is similar to this. Al-Hajjāj was contradicted in some of this chain.

Arabic text

٩٤٦ - حَدَّثَنَا ‌نَصْرُ بْنُ عَبْدِ الرَّحْمَنِ الْكُوفِيُّ، قَالَ: حَدَّثَنَا ‌الْمُحَارِبِيُّ ، عَنِ ‌الْحَجَّاجِ بْنِ أَرْطَاةَ، عَنْ ‌عَبْدِ الْمَلِكِ بْنِ الْمُغِيرَةِ ، عَنْ ‌عَبْدِ الرَّحْمَنِ بْنِ الْبَيْلَمَانِيِّ، عَنْ ‌عَمْرِو بْنِ أَوْسٍ ، عَنِ ‌الْحَارِثِ بْنِ عَبْدِ اللهِ بْنِ أَوْسٍ قَالَ: سَمِعْتُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «مَنْ حَجَّ هَذَا الْبَيْتَ» أَوِ اعْتَمَرَ فَلْيَكُنْ آخِرُ عَهْدِهِ بِالْبَيْتِ. فَقَالَ لَهُ عُمَرُ: خَرَرْتَ مِنْ يَدَيْكَ، سَمِعْتَ هَذَا مِنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَلَمْ تُخْبِرْنَا بِهِ! وَفِي الْبَابِ عَنِ ابْنِ عَبَّاسٍ. حَدِيثُ الْحَارِثِ بْنِ عَبْدِ اللهِ بْنِ أَوْسٍ حَدِيثٌ غَرِيبٌ، وَهَكَذَا رَوَى غَيْرُ وَاحِدٍ عَنِ الْحَجَّاجِ بْنِ أَرْطَاةَ مِثْلَ هَذَا، وَقَدْ خُولِفَ الْحَجَّاجُ فِي بَعْضِ هَذَا الْإِسْنَادِ.

English translation

947. Jābir narrated: "The Messenger of Allāh ﷺ performed Qaran for Hajj and Umrah, so he performed one Tawāf for both of them." (Ṣaḥīḥ) (He said:) There are narrations on this topic from Ibn 'Umar and Ibn 'Abbās. Abū 'Eisā said: The Hadīth of Jābir is a Ḥasan Hadīth. This is acted upon according to some of the people of knowledge among the Companions of the Prophet ﷺ and others. They said that the Qārīn performs one Tawāf. This is the view of Ash-Shāfī‘ī, Aḥmad, and Ishāq. Some of the people of knowledge among the Companions of the Prophet ﷺ and others said that he performs Tawāf twice and he performs Sa‘ī twice. This is the view of Ath-Thawrī and the people of Al-Kūfah.

Arabic text

٩٤٧ - حَدَّثَنَا ‌ابْنُ أَبِي عُمَرَ، قَالَ: حَدَّثَنَا ‌أَبُو مُعَاوِيَةَ ، عَنِ ‌الْحَجَّاجِ ، عَنْ ‌أَبِي الزُّبَيْرِ، عَنْ ‌جَابِرٍ «أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَرَنَ» الْحَجَّ وَالْعُمْرَةَ فَطَافَ لَهُمَا طَوَافًا وَاحِدًا. وَفِي الْبَابِ عَنِ ابْنِ عُمَرَ وَابْنِ عَبَّاسٍ. حَدِيثُ جَابِرٍ حَدِيثٌ حَسَنٌ وَالْعَمَلُ عَلَى هَذَا عِنْدَ بَعْضِ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَغَيْرِهِمْ؛ قَالُوا: الْقَارِنُ يَطُوفُ طَوَافًا وَاحِدًا، وَهُوَ قَوْلُ الشَّافِعِيِّ وَأَحْمَدَ وَإِسْحَاقَ. وَقَالَ بَعْضُ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَغَيْرِهِمْ: يَطُوفُ طَوَافَيْنِ وَيَسْعَى سَعْيَيْنِ، وَهُوَ قَوْلُ الثَّوْرِيِّ وَأَهْلِ الْكُوفَةِ.

English translation

948. Ibn ‘Umar narrated that the Messenger of Allāh ﷺ said: “Whoever assumes Iḥrām for Hajj and Umrah, then it is acceptable for him to perform one Tawāf and one Sa‘ī for them both, until he exits Iḥrām for both of them together.” (Ṣaḥīḥ) Abū ‘Eisā said: This Ḥadīth is Ḥasan Gharīb Ṣaḥīḥ, Ad-Darāwardī is alone with that wording. It has been reported by more than one from ‘Ubaidullāh bin ‘Umar, and they did not mention it as Marfū‘, and that is more correct.

Arabic text

٩٤٨ - حَدَّثَنَا ‌خَلَّادُ بْنُ أَسْلَمَ الْبَغْدَادِيُّ، قَالَ: حَدَّثَنَا ‌عَبْدُ الْعَزِيزِ بْنُ مُحَمَّدٍ ، عَنْ ‌عُبَيْدِ اللهِ بْنِ عُمَرَ ، عَنْ ‌نَافِعٍ ، عَنِ ‌ابْنِ عُمَرَ ، قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «مَنْ أَحْرَمَ بِالْحَجِّ وَالْعُمْرَةِ أَجْزَأَهُ طَوَافٌ وَاحِدٌ وَسَعْيٌ وَاحِدٌ مِنْهُمَا»، حَتَّى يَحِلَّ مِنْهُمَا جَمِيعًا. هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ، تَفَرَّدَ بِهِ الدَّرَاوَرْدِيُّ عَلَى ذَلِكَ اللَّفْظِ، وَقَدْ رَوَاهُ غَيْرُ وَاحِدٍ عَنْ عُبَيْدِ اللهِ بْنِ عُمَرَ وَلَمْ يَرْفَعُوهُ، وَهُوَ أَصَحُّ.

English translation

949. Al-'Alā' bin Al-Ḥaḍramī narrated (that the Prophet ﷺ said): "The Muhājir may stay for three (days) in Makkah after carrying out his rites." (Ṣaḥīḥ) Abū 'Eisā said: This Hadīth is Ḥasan Ṣaḥīḥ. This Hadīth has been reported in Marfū' form by more than one route.

Arabic text

٩٤٩ - حَدَّثَنَا ‌أَحْمَدُ بْنُ مَنِيعٍ، قَالَ: حَدَّثَنَا ‌سُفْيَانُ بْنُ عُيَيْنَةَ ، عَنْ ‌عَبْدِ الرَّحْمَنِ بْنِ حُمَيْدٍ ، سَمِعَ ‌السَّائِبَ بْنَ يَزِيدَ ، عَنِ ‌الْعَلَاءِ بْنِ الْحَضْرَمِيِّ - يَعْنِي مَرْفُوعًا - قَالَ: «يَمْكُثُ الْمُهَاجِرُ بَعْدَ قَضَاءِ نُسُكِهِ» بِمَكَّةَ ثَلَاثًا. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ. وَقَدْ رُوِيَ مِنْ غَيْرِ هَذَا الْوَجْهِ بِهَذَا الْإِسْنَادِ مَرْفُوعًا.