Mishkat
al-Masabih
مشكاة المصابيح
Faith
كتاب الإيمان
Chapter 1a: Chapter - Section 1
باب - الفصل الأول
Mishkat al-Masabih 25
Anas reported that, when Mu'adh was riding behind the Prophet (ﷺ) on the saddle, he said, “Mu'adh”, to which he replied, “At your service and at your pleasure, Messenger of Allah .” He said, “Mu'adh”, to which he replied, “At your service and at your pleasure, messenger of Allah.” He said, “Mu'adh”, to which he replied, “At your service and at your pleasure, messenger of Allah,” three times altogether. He said, “If anyone testifies sincerely from his heart that there is no Allah but Allah and that Muhammad is Allah's Messenger ﷺ, Allah will declare him immune from hell.” He asked, “Messenger of Allah, shall I not then inform people of it, so that they may be of good cheer?” He replied, “Then they would trust in it alone.” Mu'adh told about it at the time of his death, to avoid sinning. (Bukhari and Muslim.)
وَعَنْ أَنَسِ بْنِ مَالِكٍ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَمُعَاذٌ رديفه على الرحل قَالَ: «يَا معَاذ بن جبل قَالَ لَبَّيْكَ يَا رَسُولَ اللَّهِ وَسَعْدَيْكَ قَالَ يَا مُعَاذُ قَالَ لَبَّيْكَ يَا رَسُولَ اللَّهِ وَسَعْديك ثَلَاثًا قَالَ مَا مِنْ أَحَدٍ يَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ صِدْقًا مِنْ قَلْبِهِ إِلَّا حَرَّمَهُ اللَّهُ عَلَى النَّارِ قَالَ يَا رَسُولَ اللَّهِ أَفَلَا أُخْبِرُ بِهِ النَّاس فيستبشروا قَالَ إِذا يتكلوا وَأخْبر بِهَا مُعَاذٌ عِنْدَ مَوْتِهِ تَأَثُّمًا»
Mishkat al-Masabih 2540
‘A’isha said
I used to perfume Allah's Messenger ﷺ with a perfume containing musk preparatory to his entering the sacred state before he put on the ihram, and when he put off the ihram, before he made the circuits round the House. I still seem to see the glistening of the perfume where the hair was parted on Allah's Messenger ﷺ’s head while he was wearing the ihram. Bukhari and Muslim.عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ: كُنْتُ أُطَيِّبُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِإِحْرَامِهِ قَبْلَ أَنْ يُحْرِمَ وَلِحِلِّهِ قَبْلَ أَنْ يَطُوفَ بِالْبَيْتِ بِطِيبٍ فِيهِ مِسْكٌ كَأَنِّي أَنْظُرُ إِلَى وَبِيصِ الطِّيبِ فِي مَفَارِقِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَهُوَ مُحْرِمٌ
In-book reference: Mishkat al-Masabih Book 10 Chapter 2a Hadith 2
Mishkat al-Masabih 2541
Ibn ‘Umar said that he heard Allah's Messenger ﷺ say when with his hair matted he raised his voice in the talbiya, “Labbaik, O Allah, labbaik labbaik; Thou hast no partner; labbaik; praise and grace are Thine, and the dominion; Thou hast no partner,” saying nothing more than these words. Bukhari and Muslim.
وَعَنِ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا قَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُهِلُّ مُلَبِّدًا يَقُولُ: «لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ لَبَّيْكَ لَا شَرِيكَ لَكَ لَبَّيْكَ إِنَّ الْحَمْدَ وَالنِّعْمَةَ لَكَ وَالْمُلْكَ لَا شَرِيكَ لَكَ» . لَا يَزِيدُ عَلَى هَؤُلَاءِ الْكَلِمَاتِ
In-book reference: Mishkat al-Masabih Book 10 Chapter 2a Hadith 3
Mishkat al-Masabih 2542
He said that when Allah's Messenger ﷺ put his foot in the stirrup and his she-camel stood up with him on its back, he raised his voice in the talbiya from the mosque of Dhul Hulaifa. Bukhari and Muslim.
وَعَنْهُ قَالَ: كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا أَدْخَلَ رِجْلَهُ فِي الْغَرْزِ وَاسْتَوَتْ بِهِ نَاقَتُهُ قَائِمَةً أَهَلَّ منَ عندِ مسجدِ ذِي الحليفة
In-book reference: Mishkat al-Masabih Book 10 Chapter 2a Hadith 4
Mishkat al-Masabih 2543
Abu Sa'id al-Khudri said
We went out with Allah's Messenger ﷺ crying aloud (talbiya,/i>) at the pilgrimage. Muslim transmitted it.وَعَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ: خَرَجْنَا مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَصْرُخُ بِالْحَجِّ صراخا. رَوَاهُ مُسلم
In-book reference: Mishkat al-Masabih Book 10 Chapter 2a Hadith 5
Mishkat al-Masabih 2544
Anas said
I was riding behind Abu Talha, and the people were crying aloud for both of them, the hajj and the ‘umra. Bukhari transmitted it.وَعَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ: كُنْتُ رَدِيفَ أَبِي طَلْحَةَ وَإِنَّهُمْ لَيَصْرُخُونَ بهِما جَمِيعًا: الْحَج وَالْعمْرَة. رَوَاهُ البُخَارِيّ
In-book reference: Mishkat al-Masabih Book 10 Chapter 2a Hadith 6
Mishkat al-Masabih 2545
‘A’isha said
We went out with Allah's Messenger ﷺ in the year of the Farewell Pilgrimage, some of us raising our voices in the i>talbiya for an ‘umra, some for hajj and ‘umra, and others for the hajj, but Allah's Messenger ﷺ raised his voice in the talbiya for the hajj. Those who did it for an 'umra took off the ihram, but those who did it for the hajj, or who combined the hajj and the ‘umra did not remove the ihram till the day of sacrifice. Bukhari and Muslim.وَعَنْ عَائِشَةَ قَالَتْ: خَرَجْنَا مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَامَ حَجَّةِ الْوَدَاعِ فَمِنَّا مَنْ أَهَلَّ بِعُمْرَةٍ وَمِنَّا مَنْ أَهَلَّ بِحَجٍّ وَعُمْرَةٍ وَمِنَّا مَنْ أَهَلَّ بِالْحَجِّ وَأَهَلَّ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِالْحَجِّ فَأَمَّا مَنْ أَهَلَّ بِعُمْرَةٍ فَحَلَّ وَأَمَّا مَنْ أَهَلَّ بِالْحَجِّ أَوْ جَمَعَ الْحَجَّ وَالْعُمْرَةَ فَلَمْ يَحِلُّوا حَتَّى كَانَ يَوْمُ النَّحْرِ
In-book reference: Mishkat al-Masabih Book 10 Chapter 2a Hadith 7
Mishkat al-Masabih 2546
Ibn ‘Umar said that at the Farewell Pilgrimage Allah's Messenger ﷺ performed the ‘umra first and the hajj later (The phrase used is tamata'a bil-’umra ilal-hajj which indicates gaining the advantage of the ‘umra and waiting till the time for the hajj comes without requiring to wear the ihram during the intervening period. It is a difficult phrase to translate, and therefore one can only indicate its general meaning in a translation), raising his voice in the talbiya first for the 'umra and afterwards for the hajj. Bukhari and Muslim.
وَعَنِ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا قَالَ: تَمَتَّعَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي حَجَّةِ الْوَدَاعِ بِالْعُمْرَةِ إِلَى الْحَجِّ بدأَ فأهلَّ بالعمْرةِ ثمَّ أهلَّ بالحجّ
In-book reference: Mishkat al-Masabih Book 10 Chapter 2a Hadith 8
Chapter 1c: Chapter - Section 3
باب - الفصل الثالث
Mishkat al-Masabih 250
He also reported in mursal form that Allah's Messenger ﷺ was asked which of two men who had been among the B. Isra’il was superior, one who was a learned man who observed the prescribed prayers, then sat and taught men what is good, the other who fasted by day and prayed during the night. He replied, “The superiority of this learned man who observed the prescribed prayers, then sat and taught men what is good over the devout man who fasted by day and prayed during the night is like my superiority over the most contemptible among you.” Darimi transmitted it.
وَعَنْهُ مُرْسَلًا قَالَ: سُئِلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ رَجُلَيْنِ كَانَا فِي بَنِي إِسْرَائِيلَ أَحَدُهُمَا كَانَ عَالِمًا يُصَلِّي الْمَكْتُوبَةَ ثُمَّ يَجْلِسُ فَيُعَلِّمُ النَّاسَ الْخَيْرَ وَالْآخِرُ يَصُومُ النَّهَارَ وَيَقُومُ اللَّيْلَ أَيُّهُمَا أَفْضَلُ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «فَضْلُ هَذَا الْعَالِمِ الَّذِي يُصَلِّي الْمَكْتُوبَةَ ثُمَّ يَجْلِسُ فَيُعَلِّمُ النَّاسَ الْخَيْرَ عَلَى الْعَابِدِ الَّذِي يَصُومُ النَّهَارَ وَيَقُومُ اللَّيْلَ كَفَضْلِي عَلَى أَدْنَاكُمْ» . رَوَاهُ الدَّارِمِيُّ
Mishkat al-Masabih 251
‘Ali reported Allah's Messenger ﷺ as saying, “Good is the man learned in religion who, if people have need of him benefits them, but who, if they ignore him enriches himself.”* Razin transmitted it. *i.e. with religious exercises and study.
وَعَنْ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «نِعْمَ الرَّجُلُ الْفَقِيهُ فِي الدِّينِ إِنِ احْتِيجَ إِلَيْهِ نَفَعَ وَإِنِ اسْتُغْنِيَ عَنْهُ أَغْنَى نَفْسَهُ» . رَوَاهُ رزين
Mishkat al-Masabih 252
Ikrima reported Ibn ‘Abbas as saying, “Talk to the people once every Friday, but if you object, then twice, and if you want more, then three times, but do not weary the people with this Qur’an. And do not let me find you coming to the people when they are talking about their concerns, interrupting them in their talk by addressing them, and so wearying them. Keep silent, and when they request you, talk to them at a time when they want it. Look out for rhymed prose in supplications and avoid it, for I know that Allah's Messenger ﷺ and his companions did not use it.” Bukhari transmitted it.
وَعَن عِكْرِمَة أَنَّ ابْنَ عَبَّاسٍ قَالَ: حَدِّثِ النَّاسَ كُلَّ جُمُعَةٍ مَرَّةً فَإِنْ أَبَيْتَ فَمَرَّتَيْنِ فَإِنْ أَكْثَرْتَ فَثَلَاثَ مَرَّاتٍ وَلَا تُمِلَّ النَّاسَ هَذَا الْقُرْآنَ وَلَا أُلْفِيَنَّكَ تَأْتِي الْقَوْمَ وَهُمْ فِي حَدِيثٍ مِنْ حَدِيثِهِمْ فَتَقُصُّ عَلَيْهِمْ فَتَقْطَعُ عَلَيْهِمْ حَدِيثَهُمْ فَتُمِلَّهُمْ وَلَكِنْ أَنْصِتْ فَإِذَا أَمَرُوكَ فَحَدِّثْهُمْ وَهُمْ يَشْتَهُونَهُ وَانْظُرِ السَّجْعَ مِنَ الدُّعَاءِ فَاجْتَنِبْهُ فَإِنِّي عَهِدْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَصْحَابُهُ لَا يَفْعَلُونَ ذَلِك " رَوَاهُ البُخَارِيّ
Mishkat al-Masabih 253
Wathila b. al-Asqa‘ reported Allah's Messenger ﷺ as saying, “He who seeks knowledge and attains it will have a double portion of reward, but if he does not attain it he will have a single portion of reward." Darimi transmitted it.
وَعَنْ وَاثِلَةَ بْنِ الْأَسْقَعِ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَنْ طَلَبَ الْعِلْمَ فَأَدْرَكَهُ كَانَ لَهُ كِفْلَانِ مِنَ الْأَجْرِ فَإِنْ لَمْ يُدْرِكْهُ كَانَ لَهُ كفل من الْأجر» . رَوَاهُ الدِّرَامِي
Mishkat al-Masabih 254
Abu Huraira reported Allah's Messenger ﷺ as saying, “Among the actions and good deeds for which a believer will continue to receive reward after his death are knowledge which he taught and spread, a good son whom he left behind, or a copy of the Qur'an which he left as a legacy, or a mosque which he built, or a house which he built for the traveller, or a stream which he caused to flow, or a sadaqa which he gave from his property when he was alive and well, for which he will continue to receive reward after his death.” Ibn Majah transmitted it, and also Baihaqi in Shu'ab al-iman.
عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِنَّ مِمَّا يَلْحَقُ الْمُؤْمِنَ مِنْ عَمَلِهِ وَحَسَنَاتِهِ بَعْدَ مَوْتِهِ عِلْمًا علمه ونشره وَولدا صَالحا تَركه ومصحفا وَرَّثَهُ أَوْ مَسْجِدًا بَنَاهُ أَوْ بَيْتًا لِابْنِ السَّبِيلِ بَنَاهُ أَوْ نَهْرًا أَجْرَاهُ أَوْ صَدَقَةً أخرجهَا من مَاله فِي صِحَّته وحياته يلْحقهُ من بعد مَوته» . رَوَاهُ بن مَاجَه وَالْبَيْهَقِيّ فِي شعب الْإِيمَان
Mishkat al-Masabih 255
‘Aisha said she heard Allah's Messenger ﷺ say that Allah revealed to him, “ If anyone follows a path in search of knowledge, I shall make easy for him the road to paradise; and if I deprive anyone of his eyes, I shall guarantee paradise to him in return for them. Superiority in knowledge is better than superiority in worship, and the basis of the religion is abstinence.” Baihaqi transmitted it in Shu'ab al-iman.
وَعَنْ عَائِشَةَ أَنَّهَا قَالَتْ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «إِنَّ اللَّهَ عَزَّ وَجَلَّ أَوْحَى إِلَيَّ أَنَّهُ مَنْ سَلَكَ مَسْلَكًا فِي طَلَبِ الْعِلْمِ سَهَّلْتُ لَهُ طَرِيقَ الْجَنَّةِ وَمَنْ سَلَبْتُ كَرِيمَتَيْهِ أَثَبْتُهُ عَلَيْهِمَا الْجَنَّةَ. وَفَضْلٌ فِي عِلْمٍ خَيْرٌ مِنْ فَضْلٍ فِي عِبَادَةٍ وَمِلَاكُ الدِّينِ الْوَرَعُ» . رَوَاهُ الْبَيْهَقِيُّ فِي شعب الْإِيمَان
Mishkat al-Masabih 256
Ibn ‘Abbas said, “Studying together for an hour during the night is better than spending the whole night in devotions.” Darimi transmitted it.
وَعَن ابْن عَبَّاس قَالَ: تَدَارُسُ الْعِلْمِ سَاعَةً مِنَ اللَّيْلِ خَيْرٌ من إحيائها. رَوَاهُ الدَّارمِيّ
Mishkat al-Masabih 257
‘Abdallah b. ‘Amr told of Allah's Messenger ﷺ coming upon two groups in his mosque and saying, “They are both engaged in what is good, but one of them is superior to the other. These ones are praying and supplicating Allah who, if He wills, may answer their prayers but, if He wills, may refuse them. Those ones are learning knowledge* and teaching the ignorant, so they are superior. I was sent only as a teacher.” He then sat down among them. Darimi transmitted it. *The text has al-fiqh au al-'ilm, fiqh and ‘ilm having the same meaning, but the transmitter of the tradition was not sure which word was used by the Prophet (ﷺ) on this occasion.
وَعَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَرَّ بِمَجْلِسَيْنِ فِي مَسْجِدِهِ فَقَالَ: «كِلَاهُمَا عَلَى خَيْرٍ وَأَحَدُهُمَا أَفْضَلُ مِنْ صَاحِبِهِ أَمَّا هَؤُلَاءِ فَيَدْعُونَ اللَّهَ وَيَرْغَبُونَ إِلَيْهِ فَإِنْ شَاءَ أَعْطَاهُمْ وَإِنْ شَاءَ مَنَعَهُمْ. وَأَمَّا هَؤُلَاءِ فَيَتَعَلَّمُونَ الْفِقْهَ أَوِ الْعِلْمَ وَيُعَلِّمُونَ الْجَاهِلَ فَهُمْ أَفْضَلُ وَإِنَّمَا بُعِثْتُ مُعَلِّمًا» ثمَّ جلس فيهم. رَوَاهُ الدَّارمِيّ
Mishkat al-Masabih 258
Abu Darda’ told how Allah's Messenger ﷺ, when asked how much a man had to learn to become a faqih, replied, “ If anyone preserves for my people forty traditions concerning their religion, Allah will raise him up in the next world as a faqih, and I shall be an intercessor and witness for him on the day of resurrection.”
وَعَنْ أَبِي الدَّرْدَاءِ قَالَ: سُئِلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: مَا حَدُّ الْعِلْمِ الَّذِي إِذَا بَلَغَهُ الرَّجُلُ كَانَ فَقِيهًا؟ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «من حَفِظَ عَلَى أُمَّتِي أَرْبَعِينَ حَدِيثًا فِي أَمْرِ دِينِهَا بَعَثَهُ اللَّهُ فَقِيهًا وَكُنْتُ لَهُ يَوْمَ الْقِيَامَة شافعا وشهيدا»
Mishkat al-Masabih 259
Anas b. Malik said that Allah's Messenger ﷺ asked, “Do you know who is most generous?" On receiving the reply that Allah and His messenger knew best, he said, “Allah is the most generous, then I am the most generous of mankind, and the most generous of them after me will be a man who acquires knowledge and spreads it. On the day of resurrection he will come as a prince alone.” Or he said, “As one people."
وَعَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «هَلْ تَدْرُونَ مَنْ أَجْوَدُ جُودًا؟» قَالُوا: اللَّهُ وَرَسُولُهُ أَعْلَمُ. قَالَ: «اللَّهُ تَعَالَى أَجْوَدُ جُودًا ثُمَّ أَنَا أَجْوَدُ بَنِي آدَمَ وَأَجْوَدُهُمْ مِنْ بَعْدِي رَجُلٌ عَلِمَ عِلْمًا فَنَشَرَهُ يَأْتِي يَوْمَ الْقِيَامَةِ أَمِيرًا وَحده أَو قَالَ أمة وَحده»
Mishkat al-Masabih 2553
Jabir said that when Allah's Messenger ﷺ intended to perform the pilgrimage he made proclamation among the people and they assembled. Then when he came to al-Baida’ (a place near Dhul Hulaifa) he put on the ihram. Bukhari transmitted it.
عَنْ جَابِرٍ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَمَّا أَرَادَ الْحَجَّ أَذَّنَ فِي النَّاسِ فَاجْتَمَعُوا فَلَمَّا أَتَى الْبَيْدَاءَ أَحْرَمَ. رَوَاهُ البُخَارِيّ
In-book reference: Mishkat al-Masabih Book 10 Chapter 2c Hadith 11
Mishkat al-Masabih 2554
Ibn ‘Abbas said that the polytheists used to say, “Labbaik, Thou hast no partner," whereupon Allah's Messenger ﷺ would say, “Woe to you ! Enough, enough; [do not add] ‘except a partner who is Thine whom Thou possessest', when He possesses none.” They used to say this when they were going round the House. Muslim transmitted it.
وَعَنِ ابْنِ عَبَّاسٍ قَالَ: كَانَ الْمُشْرِكُونَ يَقُولُونَ: لَبَّيْكَ لَا شَرِيكَ لَكَ فَيَقُولُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «وَيْلَكُمْ قَدْ قَدْ» إِلَّا شَرِيكًا هُوَ لَكَ تَمْلِكُهُ وَمَا مَلَكَ. يَقُولُونَ هَذَا وَهُمْ يَطُوفُونَ بِالْبَيْتِ. رَوَاهُ مُسْلِمٌ
In-book reference: Mishkat al-Masabih Book 10 Chapter 2c Hadith 12
Chapter 9c: Brief Comprehensive Supplications - Section 3
باب جامع الدعاء - الفصل الثالث
Mishkat al-Masabih 2500
‘Abdallah b. 'Amr told that Allah's Messenger ﷺ used to say, “O Allah, I ask Thee for health, continence, integrity, a good character, and acceptance of what is decreed.”
وَعَن عبدِ الله بنِ عَمْروٍ قَالَ: كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «اللَّهُمَّ إِنِّي أَسْأَلُكَ الصِّحَّةَ وَالْعِفَّةَ والأمانةَ وحُسنَ الْخلق والرضى بِالْقدرِ»
Mishkat al-Masabih 2501
Umm Ma'bad said she heard Allah's Messenger ﷺ say, “O Allah, purify my heart from hypocrisy, my action from vain show, my tongue from falsehood and my eyes from wrongful glances, for Thou knowest the surreptitious looks of the eyes and what is concealed in the breasts.” 2 Baihaqi transmitted the two traditions in [Kitab] ad-Da'awat al-kabir. 2. cf. Qur’an, xl, 19.
وَعَن أُمِّ مَعْبدٍ قَالَتْ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «اللَّهُمَّ طَهِّرْ قَلْبِي مِنَ النِّفَاقِ وَعَمَلِي مِنَ الرِّيَاءِ وَلِسَانِي مِنَ الْكَذِبِ وَعَيْنِي مِنَ الْخِيَانَةِ فَإِنَّكَ تَعْلَمُ خَائِنَةَ الْأَعْيُنِ وَمَا تُخْفِي الصُّدُورُ» . رَوَاهُمَا الْبَيْهَقِيُّ فِي الدَّعَوَاتِ الْكَبِيرِ
Mishkat al-Masabih 2502
Anas told of Allah's Messenger ﷺ visiting a Muslim who had become as weak as a chicken and asking him whether he had been accustomed to make any supplication to Allah or ask Him for anything. On his replying that he had, for he was accustomed to say, "O Allah, what Thou meanest to punish me with in the next world inflict on me beforehand in this world," Allah's Messenger ﷺ said, “Glory be to Allah! You are not capable of it or able to endure it.” He then asked why he had not said, "O Allah bring us blessing in this world, blessing in the next, and guard us from the punishment of hell." [Anas] said
The man used it in supplication to Allah, and Allah healed him. Muslim transmitted it.وَعَنْ أَنَسٍ: أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَادَ رَجُلًا مِنَ الْمُسْلِمِينَ قَدْ خَفَتَ فَصَارَ مِثْلَ الْفَرْخِ فَقَالَ لَهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «هَلْ كُنْتَ تَدْعُو اللَّهَ بِشَيْءٍ أَوْ تَسْأَلُهُ إِيَّاهُ؟» . قَالَ: نَعَمْ كُنْتُ أَقُولُ: اللَّهُمَّ مَا كُنْتَ مُعَاقِبِي بِهِ فِي الْآخِرَةِ فَعَجِّلْهُ لِي فِي الدُّنْيَا. فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: " سُبْحَانَ اللَّهِ لَا تُطِيقُهُ وَلَا تَسْتَطِيعُهُ أَفَلَا قُلْتَ: اللَّهُمَّ آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ ". قَالَ: فَدَعَا الله بِهِ فشفاه الله. رَوَاهُ مُسلم
Mishkat al-Masabih 2503
Hudhaifa reported Allah's Messenger ﷺ as saying, “It is not fitting for a believer to demean himself." On being asked how he could demean himself he replied, “By exposing himself to a calamity which he has not the capacity to endure." Tirmidhi, Ibn Majah and Baihaqi, in Shu'ab al-iman, transmitted it, Tirmidhi saying this is a hasan gharib tradition.
وَعَنْ حُذَيْفَةَ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «لَا يَنْبَغِي لِلْمُؤْمِنِ أَنْ يُذِلَّ نَفْسَهُ» . قَالُوا: وَكَيْفَ يُذِلُّ نَفْسَهُ؟ قَالَ: «يَتَعَرَّضُ مِنَ الْبَلَاءِ لِمَا لَا يُطِيقُ» رَوَاهُ التِّرْمِذِيُّ وَابْنُ مَاجَهْ وَالْبَيْهَقِيُّ فِي شُعَبِ الْإِيمَانِ. وَقَالَ التِّرْمِذِيُّ: هَذَا حَدِيث حسن غَرِيب
Mishkat al-Masabih 2504
‘Umar told that Allah's Messenger ﷺ taught him to say, “O Allah, make my inner nature better than my outer, and make my outer nature good. O Allah, I ask Thee to give me some of the abundance Thou givest to men, in family, property and children, which neither strays nor leads astray." Tirmidhi transmitted it.
وَعَنْ عُمَرَ رَضِيَ اللَّهُ عَنْهُ قَالَ: عَلَّمَنِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: " قُلْ: اللَّهُمَّ اجْعَلْ سَرِيرَتِي خَيْرًا مِنْ عَلَانِيَتِي وَاجْعَلْ عَلَانِيَتِي صَالِحَةً اللَّهُمَّ إِنِّي أَسْأَلُكَ مِنْ صَالِحِ مَا تُؤْتِي النَّاسَ مِنَ الْأَهْلِ وَالْمَالِ وَالْوَلَدِ غَيْرِ الضَّالِّ وَلَا الْمُضِلِّ " رَوَاهُ التِّرْمِذِيُّ
Chapter : Section 1
باب - الفصل الأول
Mishkat al-Masabih 2505
Abu Huraira told that Allah's Messenger ﷺ addressed them saying, “Pilgrimage (In what follows I have used the word "pilgrimage” where only the hajj is intended; but when reference is made to both hajj and ’umra the Arabic words are used without translation to avoid misunderstanding.) has been ordained for you people, so perform it.” A man asked whether it should be performed annually, but Allah's Messenger ﷺ gave no reply till he had asked the question three times. Then he said, “If I were to say that it should, it would be obligatory and you would not be able to perform it,” after which he said, “Leave me alone as long as I have said nothing to you, for your predecessors perished simply on account of their much questioning and their disagreement with their prophets. But when I command you to do anything, obey it as much as you can; and when I forbid you to do anything, leave it alone.” Muslim transmitted it.
عَنْ أَبِي هُرَيْرَةَ قَالَ:: خَطَبَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: «يَا أَيُّهَا النَّاسُ قَدْ فُرِضَ عَلَيْكُمُ الْحَجُّ فَحُجُّوا» فَقَالَ رَجُلٌ: أَكُلَّ عَامٍ يَا رَسُولَ اللَّهِ؟ فَسَكَتَ حَتَّى قَالَهَا ثَلَاثًا فَقَالَ: " لَوْ قُلْتُ: نَعَمْ لَوَجَبَتْ وَلَمَا اسْتَطَعْتُمْ " ثُمَّ قَالَ: ذَرُونِي مَا تَرَكْتُكُمْ فَإِنَّمَا هَلَكَ مَنْ كَانَ قَبْلَكُمْ بِكَثْرَةِ سُؤَالِهِمْ وَاخْتِلَافِهِمْ عَلَى أَنْبِيَائِهِمْ فَإِذَا أَمَرْتُكُمْ بِشَيْءٍ فَأْتُوا مِنْهُ مَا اسْتَطَعْتُمْ وَإِذَا نَهَيْتُكُمْ عَنْ شَيْء فدَعُوه ". رَوَاهُ مُسلم
Mishkat al-Masabih 2506
He said that Allah's Messenger ﷺ was asked what action was most excellent and replied that it was faith in Allah and His messenger. He was asked what came next and replied that it was jihad in Allah’s path. He was asked what came next and replied that it was a pilgrimage which was accepted. Bukhari and Muslim.
وَعَنْهُ قَالَ: سُئِلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: أَيُّ الْعَمَلِ أَفْضَلُ؟ قَالَ: «إِيمَانٌ بِاللَّهِ وَرَسُولِهِ» قِيلَ: ثُمَّ مَاذَا؟ قَالَ: «الْجِهَادُ فِي سَبِيلِ اللَّهِ» . قِيلَ: ثُمَّ مَاذَا؟ قَالَ: «حَجٌّ مبرورٌ»
Mishkat al-Masabih 2507
He reported Allah's Messenger ﷺ as saying, “If anyone performs the pilgrimage for Allah’s sake without talking immodestly or acting wickedly, he will return [free from sin] as on the day his mother bore him.” Bukhari and Muslim.
وَعَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسلم: «مِنْ حَجَّ فَلَمْ يَرْفُثْ وَلَمْ يَفْسُقْ رَجَعَ كَيَوْمِ وَلَدَتْهُ أمه»
Mishkat al-Masabih 2508
He reported Allah's Messenger ﷺ as saying, “An 'umra is an expiation for sins committed between it and the next, but a hajj which is accepted will receive no less a reward than paradise.” Bukhari and Muslim.
وَعَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «الْعُمْرَةُ إِلَى الْعُمْرَةِ كَفَّارَةٌ لِمَا بَيْنَهُمَا وَالْحَجُّ الْمَبْرُورُ لَيْسَ لَهُ جَزاءٌ إِلا الجنَّةُ»
Mishkat al-Masabih 2509, 2510
Ibn ‘Abbas reported Allah's Messenger ﷺ as saying, “An 'umra in Ramadan is equal to a hajja. ” (hajj is the word for the pilgrimage and hajja is a form indicating a single observance.) He told of the Prophet (ﷺ) meeting some riders at ar-Rauha’ (A place between thirty and forty miles from Medina on the way to Mecca) and asking who they were. They replied that they were Muslims and asked who he was. When he said that he was Allah's Messenger ﷺ a woman lifted up a boy to him and asked whether the child could be credited with having performed the pilgrimage, to which he replied, “Yes, and you will have a reward.” Muslim transmitted it.
وَعَنِ ابْنِ عَبَّاسٍ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسلم: «إِن عمْرَة فِي رَمَضَان تعدل حجَّة» وَعَنْهُ قَالَ: إِنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَقِيَ رَكْبًا بِالرَّوْحَاءِ فَقَالَ: «مَنِ الْقَوْمُ؟» قَالُوا: الْمُسْلِمُونَ. فَقَالُوا: مَنْ أَنْتَ؟ قَالَ: «رَسُولُ اللَّهِ» فَرَفَعَتْ إِلَيْهِ امْرَأَةٌ صَبِيًّا فَقَالَتْ: أَلِهَذَا حَجٌّ؟ قَالَ: «نَعَمْ وَلَكِ أَجَرٌ» . رَوَاهُ مُسْلِمٌ
In-book reference: Mishkat al-Masabih Book 10 Chapter Hadith 5
Mishkat al-Masabih 2511
He told of a woman of Khath'am saying, “Messenger of Allah, Allah’s ordinance that His servants should perform the pilgrimage has come when my father is a very old man and is unable to sit firmly on a camel. May I perform the pilgrimage on his behalf?” He replied that she might. That was at the Farewell Pilgrimage. Bukhari and Muslim.
وَعَنْهُ قَالَ: إِنَّ امْرَأَةً مِنْ خَثْعَمَ قَالَتْ: يَا رَسُول الله إِن فَرِيضَة الله عِبَادِهِ فِي الْحَجِّ أَدْرَكَتْ أَبِي شَيْخًا كَبِيرًا لَا يَثْبُتُ عَلَى الرَّاحِلَةِ أَفَأَحُجُّ عَنْهُ؟ قَالَ: «نعم» ذَلِك حجَّة الْوَدَاع
Mishkat al-Masabih 2512
He told of a man coming to the Prophet (ﷺ) and saying that his sister had taken a vow to make the pilgrimage, but had died. The Prophet (ﷺ) asked whether he would pay a debt, supposing she owed one, and when he replied that he would, he said, “Well, pay the debt due to Allah, for it is the one which most deserves to be paid.” Bukhari and Muslim.
وَعَنْهُ قَالَ: أَتَى رَجُلٌ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: إِنَّ أُخْتِي نَذَرَتْ أَنْ تَحُجَّ وَإِنَّهَا مَاتَتْ فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «لَوْ كَانَ عَلَيْهَا دَيْنٌ أَكَنْتَ قَاضِيَهُ؟» قَالَ: نَعَمْ قَالَ: «فَاقْضِ دَيْنَ اللَّهِ فَهُوَ أَحَقُّ بِالْقَضَاءِ»
Mishkat al-Masabih 2513
He reported Allah's Messenger ﷺ as saying, “A man must not be alone with a woman, and a woman must travel only when accompanied by a man who is within the prohibited degrees.” A man said, “I have been enrolled for such and such an expedition, and my wife intends to go out to perform the pilgrimage.” He therefore told him to go and perform the pilgrimage along with his wife. Bukhari and Muslim.
وَعَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «لَا يَخْلُوَنَّ رَجُلٌ بِامْرَأَةٍ وَلَا تُسَافِرَنَّ امْرَأَةٌ إِلَّا وَمَعَهَا مَحْرَمٌ» . فَقَالَ رَجُلٌ: يَا رَسُولَ اللَّهِ اكْتُتِبْتُ فِي غَزْوَةِ كَذَا وَكَذَا وَخَرَجَتِ امْرَأَتِي حَاجَّةً قَالَ: «اذهبْ فاحجُجْ مَعَ امرأتِكَ»
Mishkat al-Masabih 2514
‘Aisha said she asked the Prophet’s permission to take part in jihad, and he replied, “The jihad of you women is the pilgrimage.” Bukhari and Muslim.
وَعَنْ عَائِشَةَ قَالَتْ: اسْتَأْذَنْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي الْجِهَادِ. فَقَالَ: «جهادكن الْحَج»
Mishkat al-Masabih 2515
Abu Huraira reported Allah's Messenger ﷺ as saying, “A woman must not make a journey of a day and a night unless she is accompanied by a man who is within the prohibited degrees.” Bukhari and Muslim.
وَعَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «لَا تُسَافِرُ امْرَأَةٌ مَسِيرَةَ يَوْمٍ وَلَيْلَةٍ إِلَّا وَمَعَهَا ذُو محرم»
Mishkat al-Masabih 2516
Ibn ‘Abbas said that Allah's Messenger ﷺ appointed the following places for putting on the ihram
Dhul Hulaifa for the people of Medina, al- Juhfa for the people of Syria, Qarn al-Manazil for the people of Najd, and Yalamlam for the people of the Yemen ; so these spots are for these regions and for people of other regions who come to them intending to perform the hajj and the ‘umra. The place where those who live nearer to Mecca should put on the ihram (The pilgrim dress) is where they live, and so on and so on up to the inhabitants of Mecca itself who put on the ihram in it. Bukhari and Muslim.وَعَنِ ابْنِ عَبَّاسٍ قَالَ: وَقَّتَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِأَهْلِ الْمَدِينَةِ: ذَا الْحُلَيْفَةِ وَلِأَهْلِ الشَّامِ: الْجُحْفَةَ وَلِأَهْلِ نَجْدٍ: قَرْنَ الْمَنَازِلِ وَلِأَهْلِ الْيَمَنِ: يَلَمْلَمَ فَهُنَّ لَهُنَّ وَلِمَنْ أَتَى عَلَيْهِنَّ مِنْ غَيْرِ أَهْلِهِنَّ لِمَنْ كَانَ يُرِيدُ الْحَجَّ وَالْعُمْرَةَ فَمَنْ كَانَ دُونَهُنَّ فَمُهَلُّهُ مِنْ أَهْلِهِ وَكَذَاكَ وَكَذَاكَ حَتَّى أهل مَكَّة يهلون مِنْهَا
Mishkat al-Masabih 2517
Jabir reported Allah's Messenger ﷺ as saying, “The place for the people of Medina to put on the ihram is Dhul Hulaifa, and on the other road al-Juha. For the people of al-Iraq it is Dhat ‘Irq, for the people of Najd it is Qarn, and for the people of the Yemen it is Yalamlam." Muslim transmitted it.
وَعَنْ جَابِرٍ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «مُهَلُّ أَهْلِ الْمَدِينَةِ مِنْ ذِي الْحُلَيْفَةِ وَالطَّرِيقُ الْآخَرُ الْجُحْفَةُ وَمُهَلُّ أَهْلِ الْعِرَاقِ مِنْ ذَاتِ عِرْقٍ وَمُهَلُّ أَهْلِ نَجْدٍ قَرْنٌ وَمُهَلُّ أَهْلِ الْيَمَنِ يَلَمْلَمُ» . رَوَاهُ مُسْلِمٌ
Mishkat al-Masabih 2518
Anas said that Allah's Messenger ﷺ performed the 'umra four times, each of them Dhul Qa'da except the one which was combined with his hajja, one from al-Hudaibiya in Dhul Qa'da, one in the following year in Dhul Qa'da, one from al-Ji'rana where he divided the spoils of Hunain (The battle in which the Prophet (ﷺ) defeated Hawazin after the conquest of Mecca in 8 A.H) in Dhul Qa'da, and one along with his hajja. Bukhari and Muslim.
وَعَنْ أَنَسٍ قَالَ: اعْتَمَرَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَرْبَعٌ عُمَرٍ كُلُّهُنَّ فِي ذِي الْقَعْدَةِ إِلَّا الَّتِي كَانَتْ مَعَ حَجَّتِهِ: عُمْرَةً مِنَ الْحُدَيْبِيَةِ فِي ذِي الْقَعْدَةِ وَعُمْرَةً مِنَ الْعَامِ الْمُقْبِلِ فِي ذِي الْقَعْدَةِ وَعُمْرَةً مِنَ الْجِعْرَانَةِ حَيْثُ قَسَّمَ غَنَائِمَ حُنَيْنٍ فِي ذِي الْقَعْدَةِ وَعُمْرَةً مَعَ حَجَّتِهِ "
Mishkat al-Masabih 2519
Al-Bara’ b. ‘Azib said that Allah's Messenger ﷺ performed the ‘umra twice in Dhul Qa'da before performing the hajj. Bukhari transmitted it.
وَعَنِ الْبَرَاءِ بْنِ عَازِبٍ قَالَ: اعْتَمَرَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي ذِي الْقَعْدَةِ قَبْلَ أَنْ يَحُجَّ مَرَّتَيْنِ ". رَوَاهُ الْبُخَارِيُّ
Chapter : Section 2
باب
Mishkat al-Masabih 2520
Ibn ‘Abbas reported Allah's Messenger ﷺ as saying, “Allah has prescribed the pilgrimage for you people." Al-Aqra' b. Habis then got up and asked whether it was to be performed annually, to which Allah's Messenger ﷺ replied that if he were to tell them that it was, it would become obligatory, and if it did they would not keep it nor be able to do so, adding, “The pilgrimage should be performed once, and if anyone does it oftener he performs supererogatory act." Ahmad, Nasa'i and Darimi transmitted it.
وَعَنِ ابْنِ عَبَّاسٍ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «يَا أَيُّهَا النَّاسُ إِنَّ اللَّهَ كَتَبَ عَلَيْكُمُ الْحَجَّ» . فَقَامَ الْأَقْرَعُ بْنُ حَابِسٍ فَقَالَ: أَفِي كُلِّ عَامٍ يَا رَسُولَ اللَّهِ؟ قَالَ: " لَوْ قُلْتُهَا: نَعَمْ لَوَجَبَتْ وَلَوْ وَجَبَتْ لَمْ تَعْمَلُوا بِهَا وَلَمْ تَسْتَطِيعُوا وَالْحَجُّ مَرَّةٌ فَمَنْ زَادَ فَتَطَوُّعٌ ". رَوَاهُ أَحْمَدُ وَالنَّسَائِيّ والدارمي
Mishkat al-Masabih 2521
‘All reported Allah's Messenger ﷺ as saying, “If anyone possesses enough provision and a riding-beast to take him to Allah’s House and does not perform the pilgrimage, it does not matter whether he dies a Jew or Christian. That is because Allah who is blessed and exalted says, 'Pilgrimage to the House is a duty men owe to Allah, those who can afford the journey'. (Qur’an, 3
97). ” Tirmidhi transmitted it, saying this is a gharib tradition whose isnad is criticised, Hilal b. ‘Abdallah is unknown, and al- Harith is declared to be weak in tradition.وَعَنْ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: " مَنْ مَلَكَ زَادًا وَرَاحِلَةً تُبَلِّغُهُ إِلَى بَيْتِ اللَّهِ وَلَمْ يَحُجَّ فَلَا عَلَيْهِ أَنْ يَمُوتَ يَهُودِيًّا أَوْ نَصْرَانِيًّا وَذَلِكَ أَنَّ اللَّهَ تَبَارَكَ وَتَعَالَى يَقُولُ: (وَلِلَّهِ عَلَى النَّاسِ حَجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِليهِ سَبِيلا) رَوَاهُ التِّرْمِذِيُّ وَقَالَ: هَذَا حَدِيثٌ غَرِيبٌ. وَفِي إِسْنَادِهِ مَقَالٌ وَهِلَالُ بْنُ عَبْدِ اللَّهِ مَجْهُولٌ والْحَارث يضعف فِي الحَدِيث
Mishkat al-Masabih 2522
Ibn ‘Abbas reported Allah's Messenger ﷺ as saying, “Islam does not allow for failure to perform the pilgrimage." Abu Dawud transmitted it. (The word used here is sarura. The meaning is strictly "one who does not perform the pilgrimage." It is explained as coming from sarr which indicates the act of confining, or withholding. Another meaning is abstinence from marriage, and the tradition is sometimes explained as meaning that Islam does not allow of celibacy; but while that is a possible interpretation it is not the appropriate one in this chapter).
وَعَنِ ابْنِ عَبَّاسٍ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: لَا صَرُورَةَ فِي الإِسلامِ ". رَوَاهُ أَبُو دَاوُد
Mishkat al-Masabih 2523
He reported Allah's Messenger ﷺ as saying, “He who intends to perform the pilgrimage should hasten to do so." Abu Dawud and Darimi transmitted it.
وَعَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَنْ أَرَادَ الْحَجَّ فَلْيُعَجِّلْ» . رَوَاهُ أَبُو دَاوُد والدارمي
Mishkat al-Masabih 2524, 2525
Ibn Mas'ud reported Allah's Messenger ﷺ as saying, “Make the hajj and the ‘umra follow one another closely, for they remove poverty and sins as a blacksmith’s bellows remove impurities from iron, gold and silver; and a hajja which is accepted gets no less a reward than paradise." Tirmidhi and Nasa'i transmitted it, and Ahmad and Ibn Majah transmitted it from ‘Umar up to “from iron."
وَعَنِ ابْنِ مَسْعُودٍ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «تَابِعُوا بَيْنَ الْحَجِّ وَالْعُمْرَةِ فَإِنَّهُمَا يَنْفِيَانِ الْفَقْرَ وَالذُّنُوبَ كَمَا يَنْفِي الْكِيرُ خَبَثَ الْحَدِيدِ وَالذَّهَبِ وَالْفِضَّةِ وَلَيْسَ لِلْحَجَّةِ الْمَبْرُورَةِ ثَوَابٌ إِلَّا الْجَنَّةَ» . رَوَاهُ التِّرْمِذِيُّ وَالنَّسَائِيُّ وَرَوَاهُ أَحْمَدُ وَابْنُ مَاجَهْ عَنْ عُمَرَ إِلَى قَوْله: «خبث الْحَدِيد»
In-book reference: Mishkat al-Masabih Book 10 Chapter Hadith 5
Mishkat al-Masabih 2526
Ibn ‘Umar said that a man came to the Prophet (ﷺ) and asked what makes it necessary for one to perform the pilgrimage. He replied, “Provisions and a riding-beast. ’ ’ Tirmidhi and Ibn Majah transmitted it.
وَعَنِ ابْنِ عُمَرَ قَالَ: جَاءَ رَجُلٌ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: يَا رَسُولَ اللَّهِ مَا يُوجِبُ الْحَجَّ؟ قَالَ: «الزَّادُ وَالرَّاحِلَة» . رَوَاهُ التِّرْمِذِيّ وَابْن مَاجَه
Mishkat al-Masabih 2527
He said that a man asked Allah's Messenger ﷺ to describe a pilgrim, and he replied, “Unkempt and unperfumed." Another got up and asked which part of the pilgrimage was most excellent, and he replied, “Raising the voice in the talbiya and shedding the blood of sacrificial victims." Another got up and asked the meaning of sabil (This refers to the words translated "those who can afford the journey" in Qur’an 3
97, quoted above in ’All’s tradition), and he replied, “Provisions and a riding-beast." It is transmitted in Sharh as-sunna, and Ibn Majah transmitted it in his Sunan without mentioning the last section.وَعَنْهُ قَالَ: سَأَلَ رَجُلٌ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: مَا الْحَاج؟ فَقَالَ: «الشعث النَّفْل» . فَقَامَ آخَرُ فَقَالَ: يَا رَسُولَ اللَّهِ أَيُّ الْحَجِّ أَفْضَلُ؟ قَالَ: «الْعَجُّ وَالثَّجُّ» . فَقَامَ آخَرُ فَقَالَ: يَا رَسُولَ اللَّهِ مَا السَّبِيلُ؟ قَالَ: «زَادٌ وَرَاحِلَةٌ» رَوَاهُ فِي شَرْحِ السُّنَّةِ. وَرَوَى ابْنُ مَاجَهْ فِي سُنَنِهِ إِلَّا أَنَّهُ لَمْ يذكر الْفَصْل الْأَخير
Mishkat al-Masabih 2528
Abu Razln al-‘Uqaili told that he went to the Prophet (ﷺ) and said, “Messenger of Allah, my father is a very old man who is unable to perform the hajj and the ‘umra, or to ride." He replied, “Perform them both on behalf of your father." Tirmidhi, Abu Dawud and Nasa’i transmitted it, Tirmidhi saying this is a hasan sahih tradition.
وَعَنْ أَبِي رَزِينٍ الْعُقَيْلِيِّ أَنَّهُ أَتَى النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: يَا رَسُولَ اللَّهِ إِنَّ أَبِي شَيْخٌ كَبِيرٌ لَا يَسْتَطِيعُ الْحَجَّ وَلَا الْعُمْرَةَ وَلَا الظَّعْنَ قَالَ: «حُجَّ عَنْ أَبِيكَ وَاعْتَمِرْ» . رَوَاهُ التِّرْمِذِيُّ وَأَبُو دَاوُدَ وَالنَّسَائِيُّ وَقَالَ التِّرْمِذِيُّ: هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ
Mishkat al-Masabih 2529
Ibn ‘Abbas told that Allah's Messenger ﷺ heard a man say, “Labbaik on behalf of Shubruma." He asked who Shubruma was, and the man replied, “A brother of mine," or “a relative of mine." He asked whether he had performed the pilgrimage on his own behalf, and when he replied that he had not, he said, “Perform the pilgrimage on your own behalf, then perform it on behalf of Shubruma." Shafi'i, Abu Dawud and Ibn Majah transmitted it.
وَعَنِ ابْنِ عَبَّاسٍ قَالَ: إِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سَمِعَ رَجُلًا يَقُولُ لَبَّيْكَ عَنْ شُبْرُمَةَ قَالَ: «مَنْ شُبْرُمَةُ» قَالَ: أَخٌ لِي أَوْ قَرِيبٌ لِي قَالَ: «أَحَجَجْتَ عَنْ نَفْسِكَ؟» قَالَ: لَا قَالَ: «حُجَّ عَنْ نَفْسِكَ ثُمَّ حُجَّ عَنْ شُبْرُمَةَ» . رَوَاهُ الشَّافِعِيُّ وَأَبُو دَاوُد وابنُ مَاجَه
Mishkat al-Masabih 2530
He said that Allah's Messenger ﷺ appointed al-‘Aqiq as the place where the people of the east should put on the ihram. Tirmidhi and Abu Dawud transmitted it.
وَعَنْهُ قَالَ: وَقَّتَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِأَهْلِ الْمَشْرِقِ الْعَقِيقَ. رَوَاهُ التِّرْمِذِيُّ وَأَبُو دَاوُد
Mishkat al-Masabih 2531
‘A’isha said that Allah's Messenger ﷺ appointed Dhat ‘Irq as the place where the people of al-‘Iraq should put on the ihram. Abu Dawud and Nasa’i transmitted it.
وَعَنْ عَائِشَةَ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَقَّتَ لِأَهْلِ الْعِرَاقِ ذَاتَ عِرْقٍ. رَوَاهُ أَبُو دَاوُد وَالنَّسَائِيّ
Mishkat al-Masabih 2532
Umm Salama said she heard Allah's Messenger ﷺ say, “If anyone puts on the ihram for a hajja or an ‘umra from the Aqsa mosque to the sacred mosque, his former and latter sins will be forgiven him," or, “he will be guaranteed paradise." Abu Dawud and Ibn Majah transmitted it.
وَعَنْ أُمِّ سَلَمَةَ قَالَتْ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: " مَنْ أَهَلَّ بِحَجَّةٍ أَوْ عُمْرَةٍ مِنَ الْمَسْجِدِ الْأَقْصَى إِلَى الْمَسْجِدِ الْحَرَامِ غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَمَا تَأَخَّرَ أَوْ وَجَبَتْ لَهُ الْجَنَّةُ. رَوَاهُ أَبُو دَاوُدَ وَابْنُ مَاجَهْ
Chapter : Section 3
باب - الفصل الثالث
Mishkat al-Masabih 2533
Ibn ‘Abbas said that the people of the Yemen used to perform the pilgrimage without bringing provisions, declaring that they put their trust in Allah; and when they came to Mecca they begged from the people. So Allah most high sent down, “And bring provisions, but the best provision is piety.’’(Qur’an 2
197) Bukhari transmitted it.عَنِ ابْنِ عَبَّاسٍ قَالَ: كَانَ أَهْلُ الْيَمَنِ يَحُجُّونَ فَلَا يَتَزَوَّدُونَ وَيَقُولُونَ: نَحْنُ الْمُتَوَكِّلُونَ فَإِذَا قَدِمُوا مَكَّةَ سَأَلُوا النَّاسَ فَأَنْزَلَ اللَّهُ تَعَالَى: (وتزَوَّدُوا فإِنَّ خيرَ الزَّادِ التَّقوى) رَوَاهُ البُخَارِيّ
Mishkat al-Masabih 2534
‘A’isha said that she asked Allah's Messenger ﷺ whether jihad was incumbent on women, and he replied, “Yes, jihad which does not include fighting is incumbent on them. It is the hajj and the ‘umra.” Ibn Majah transmitted it.
وَعَنْ عَائِشَةَ قَالَتْ: قُلْتُ: يَا رَسُولَ اللَّهِ عَلَى النِّسَاءِ جِهَادٌ؟ قَالَ: " نَعَمْ عَلَيْهِنَّ جِهَادٌ لَا قِتَالَ فِيهِ: الْحَجُّ وَالْعُمْرَةُ ". رَوَاهُ ابْنُ مَاجَه
Mishkat al-Masabih 2535
Abu Umama reported Allah's Messenger ﷺ as saying, “He who is not prevented from performing the pilgrimage by an obvious necessity, a tyrannical ruler, or a disease which confines him at home and dies without having performed the pilgrimage, may die if he wishes as a Jew, or if he wishes as a Christian.” Darimi transmitted it.
وَعَنْ أَبِي أُمَامَةَ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَنْ لَمْ يَمْنَعْهُ مِنَ الْحَجِّ حَاجَةٌ ظَاهِرَةٌ أَوْ سُلْطَانٌ جَائِرٌ أَوْ مَرَضٌ حَابِسٌ فَمَاتَ وَلَمْ يَحُجَّ فَلْيَمُتْ إِنْ شَاءَ يَهُودِيًّا وَإِنْ شَاءَ نَصْرَانِيًّا» . رَوَاهُ الدَّارمِيّ
Mishkat al-Masabih 2536
Abu Huraira reported the Prophet (ﷺ) as saying, “Those who perform the hajj and those who perform the 'umra are people who have come to visit Allah. If they supplicate Him He will respond to them, and if they ask Him for forgiveness He will forgive them.” Ibn Majah transmitted it.
وَعَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: «الْحَاجُّ وَالْعُمَّارُ وَفْدُ اللَّهِ إِنْ دَعَوْهُ أجابَهمْ وإِنِ استَغفروهُ غَفرَ لهمْ» . رَوَاهُ ابْن مَاجَه
Mishkat al-Masabih 2537
He said that he heard Allah's Messenger ﷺ say, “Those who visit Allah are three classes
The warrior, the one who performs the hajj, and the one who performs the ‘umra.” Nasa’i and Baihaqi, in Shu'ab al-iman, transmitted it.وَعَنْهُ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «وَفْدُ اللَّهِ ثَلَاثَةٌ الْغَازِي وَالْحَاجُّ وَالْمُعْتَمِرُ» . رَوَاهُ النَّسَائِيُّ وَالْبَيْهَقِيُّ فِي شُعَبِ الْإِيمَان
Mishkat al-Masabih 2538
Ibn ‘Umar reported Allah's Messenger ﷺ as saying, “When you meet one who has performed the pilgrimage, greet him, shake hands with him and tell him to ask forgiveness for you before he enters his house, for he has been forgiven.” Ahmad transmitted it.
وَعَنِ ابْنِ عُمَرَ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِذَا لَقِيتَ الْحَاجَّ فَسَلِّمْ عَلَيْهِ وَصَافِحْهُ وَمُرْهُ أَنْ يَسْتَغْفِرَ لَكَ قَبْلَ أَنْ يَدْخُلَ بَيْتَهُ فَإِنَّهُ مَغْفُورٌ لَهُ» . رَوَاهُ أَحْمد
Mishkat al-Masabih 2539
Abu Huraira reported Allah's Messenger ﷺ as saying, “If anyone goes out to perform hajj or 'umra, or to fight with infidels, and dies on the way, Allah will record for him the reward of him who fights with infidels, him who performs the hajj and him who performs the 'umra.” Baihaqi transmitted it in Shu'ab al-iman.
وَعَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَنْ خَرَجَ حَاجًّا أَوْ مُعْتَمِرًا أَوْ غَازِيًا ثُمَّ مَاتَ فِي طَرِيقِهِ كَتَبَ اللَّهُ لَهُ أَجْرَ الْغَازِي وَالْحَاجِّ والمعتمِرِ» . رَوَاهُ الْبَيْهَقِيُّ فِي شُعَبِ الْإِيمَانِ
Chapter 2b: The ihram and the talbiya - Section 2
باب الإحرام والتلبية - الفصل الثاني
Mishkat al-Masabih 2547
Zaid b. Thabit said he saw the Prophet (ﷺ) strip to put on his ihram, and bathe. Tirmidhi and Darimi transmitted it.
عَنْ زَيْدِ بْنِ ثَابِتٍ أَنَّهُ رَأَى النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ تَجَرَّدَ لِإِهْلَالِهِ وَاغْتَسَلَ. رَوَاهُ التِّرْمِذِيّ والدارمي
In-book reference: Mishkat al-Masabih Book 10 Chapter 2b Hadith 1
Mishkat al-Masabih 2548
Ibn ‘Umar said that the Prophet (ﷺ) matted his hair with ghisl (A lotion made of marsh-mallows, or lotus leaves, or fuller’s earth, or potash with water). Abu Dawud transmitted it.
وَعَنِ ابْنِ عُمَرَ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَبَّدَ رَأْسَهُ بِالْغِسْلِ. رَوَاهُ أَبُو دَاوُد
In-book reference: Mishkat al-Masabih Book 10 Chapter 2b Hadith 2
Mishkat al-Masabih 2549
Khallad b. as-Sa’ib on his father’s authority reported Allah's Messenger ﷺ as saying, “Gabriel came to me and commanded me to order my companions to raise their voices in the talbiya.” (The tradition ends by saying they were to raise their voices bil-ihlal au at-talbiya. These are alternative words meaning the same thing, and therefore I have not given any alternative in the translation) Malik, Tirmidhi, Abd Dawud, Nasa’i, Ibn Majah and Darimi transmitted it.
وَعَنْ خَلَّادِ بْنِ السَّائِبِ عَنْ أَبِيهِ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ «أَتَانِي جِبْرِيلُ فَأَمَرَنِي أَنْ آمُرَ أَصْحَابِي أَنْ يرفَعوا أصواتَهم بالإِهْلالِ أَو التَّلبيَةِ» . رَوَاهُ مَالِكٌ وَالتِّرْمِذِيُّ وَأَبُو دَاوُدَ وَالنَّسَائِيُّ وَابْنُ مَاجَهْ وَالدَّارِمِيُّ
In-book reference: Mishkat al-Masabih Book 10 Chapter 2b Hadith 3
Mishkat al-Masabih 2550
Sahl b. Sa‘d reported Allah's Messenger ﷺ as saying, “No Muslim raises his voice in the talbiya without all on his right and left’, stones, or trees, or clods, doing the same till the earth is traversed on both sides,” Tirmidhi and Ibn Majah transmitted it.
وَعَنْ سَهْلِ بْنِ سَعْدٍ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: " مَا مِنْ مُسْلِمٍ يُلَبِّي إِلَّا لَبَّى مَنْ عَنْ يَمِينِهِ وَشِمَالِهِ: مِنْ حَجَرٍ أَوْ شَجَرٍ أَوْ مَدَرٍ حَتَّى تنقطِعَ الأرضُ منْ ههُنا وههُنا ". رَوَاهُ التِّرْمِذِيّ وَابْن مَاجَه
In-book reference: Mishkat al-Masabih Book 10 Chapter 2b Hadith 4
Mishkat al-Masabih 2551
Ibn ‘Umar said that Allah's Messenger ﷺ used to perform two rak’as in Dhul Hulaifa, then when the she-camel stood up with him on its back at the mosque of Dhul Hulaifa, he shouted these words, saying, “Lubbaik, O Allah, labbaik labbaik wa-sa‘daik ('Always ready to obey.’) ; good is in Thy hands; labbaik; desire and action are directed towards Thee. (Bukhari and Muslim, the wording being Muslim's.) (It is strange to find a tradition from Bukhari and Muslim in section (b). The author has explained in his introduction that section (a) is confined to Bukhari and Muslim and section (b) to other authorities)
وَعَنِ ابْنِ عُمَرَ قَالَ: كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَرْكَعُ بِذِي الْحُلَيْفَةِ رَكْعَتَيْنِ ثُمَّ إِذَا اسْتَوَتْ بِهِ النَّاقَةُ قَائِمَةً عِنْدَ مَسْجِدِ ذِي الْحُلَيْفَةِ أَهَلَّ بِهَؤُلَاءِ الْكَلِمَاتِ وَيَقُولُ: «لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ لَبَّيْكَ وَسَعْدَيْكَ وَالْخَيْرُ فِي يَدَيْكَ لَبَّيْكَ وَالرَّغْبَاءُ إِلَيْكَ وَالْعَمَل» . مُتَّفق عَلَيْهِ وَلَفظه لمُسلم
In-book reference: Mishkat al-Masabih Book 10 Chapter 2b Hadith 5
Mishkat al-Masabih 2552
‘Umara b. Khuzaima b. Thabit said on his father's authority that when the Prophet (ﷺ) finished his talbiya, he asked Allah for His good pleasure and for paradise, and asked Him to preserve him in His mercy from hell. Shafi'i transmitted it.
وَعَنْ عِمَارَةَ بْنِ خُزَيْمَةَ بْنِ ثَابِتٍ عَنْ أَبِيهِ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ كَانَ إِذَا فَرَغَ مِنْ تَلْبِيَتِهِ سَأَلَ اللَّهَ رِضْوَانَهُ وَالْجَنَّةَ وَاسْتَعْفَاهُ بِرَحْمَتِهِ مِنَ النَّارِ. رَوَاهُ الشَّافِعِي
In-book reference: Mishkat al-Masabih Book 10 Chapter 2b Hadith 6
Chapter 3a: The Narrative of the Farewell Pilgrimage - Section 1
باب قصة حجة الوداع - الفصل الأول
Mishkat al-Masabih 2555
Jabir b. ‘Abdallah said
Allah's Messenger ﷺ remained in Medina nine years, during which he had not performed the hajj, then made a public announcement in the tenth year to the effect that Allah's Messenger ﷺ was about to perform the hajj. Large numbers came to Medina, and we went out with him. When we reached Dhul Hulaifa, Asma’ daughter of ‘Umais, gave birth to Muhammad b. Abu Bakr and sent to Allah's Messenger ﷺ asking what she was to do. He replied, “Bathe, bandage your private parts with a cloth, and put on the ihram.” Allah's Messenger ﷺ then prayed in the mosque, and after he had mounted al-Qaswa' and his she-camel stood erect with him on its back at al-Baida’, he raised his voice declaring Allah’s unity and saying, “Labbaik, O Allah, labbaik labbaik; Thou hast no partner; labbaik; praise and grace are Thine and the dominion; Thou hast no partner.” Jabir said : We did not express our intention of performing anything but the hajj, being unaware of the ‘umra [at that season], but when we came with him to the House he touched the corner and made seven circuits, running three of them and walking four. Then going forward to the station of Abraham, he recited, “And take the station of Abraham as a place of prayer.” (Qur’an 2:125)He then prayed two 'rak'as, having the station between him and the House. A version says that he recited in the two rak'as,. “Say, He is Allah, One,” and, “Say, O infidels.” (Qur’an 112, and 109) He then returned to the corner and touched it, after which he went out by the gate to as-Safa, on coming near to which he recited. “As-Safa and al-Marwa are among the signs appointed by Allah,” (Qur’an 2:158) adding, “I begin with what Allah began with.” So he went first to as-Safa, and mounting it till he could see the House, he faced the qibla, declared Allah's unity, proclaimed His greatness, and said, “There is no Allah but Allah alone who has no partner; to Him belongs the dominion, to Him praise is due, and He is omnipotent; there is no Allah but Allah alone who alone has fulfilled His promise, helped His servant and routed the confederates." He then made supplication in the course of that, saying such words three times. He next descended and walked towards al-Marwa, and when his feet came down into the bottom of the valley he ran, and when he began to ascend he walked till he reached al-Marwa. There he did as he had done at as-Safa, and when he came to al-Marwa for the last time, he called out, he being on al-Marwa and the people below him, saying, “If I had known before what I have come to know afterwards regarding my religion, I would not have brought sacrificial animals but made it an 'umra ; so if any of you has no sacrificial animals he,may take off the ihram and treat it as an ‘umra. Suraqa b. Malik b.Jush'um then got up and asked, “Messenger of Allah, does this apply to the present year, or does it apply for ever?" Allah's Messenger ﷺ intertwined his fingers and said twice, “The ‘umra has become incorporated in the hajj," adding “No, but for ever and ever." ‘Ali came from the Yemen with the Prophet’s sacrificial animals and he asked him what he had said when he undertook the duty of performing the hajj. He replied that he had said, “0 Allah, I am putting on the ihram for the same purpose as Thy messenger has put it on." He said, “I have with me the sacrificial animals, so do not put off the ihram.” [Jabir] said: The total of those sacrificial animals brought by ‘Ali from the Yemen and of those brought by the Prophet (ﷺ) was a hundred. Then all the people, except the Prophet (ﷺ) and those who had with them sacrificial animals, removed the ihram and clipped their hair. When yaum at-tarwiya (The 8th of Dhul Hijja, the day when pilgrims leave Mecca and go to Mina. The name is commonly explained as meaning that this was the day when the pilgrims provided themselves with a supply of water for the arid journey before them) came they went towards Mina having put on the ihram for the hajj, and the Prophet (ﷺ) rode and prayed there the noon, afternoon, sunset, evening and dawn prayers. After that he waited a little till the sun rose, and gave orders for a tent of hair to be set up for him at Namira (A place or a hill near ‘Arafa). Allah's Messenger ﷺ then set out, and Quraish did not doubt that he would observe a halt at the sacred site (At al-Muzdalifa, al-Mash'ar al-haram, a hill sacred to the Allah Ouzah in pre-lslamic times), as Quraish used to do in the pre-Islamic period ; but he passed on till he came to ‘Arafa and found that the tent had been set up for him at Namira. There he dismounted, and when the sun had passed the meridian he ordered al- Qaswa’ to be brought, and when it was saddled for him he went down into the valley and addressed the people, saying, “Your lives and your property must be respected by one another like the sacredness of this day of yours in this month of yours in this town of yours. Everything pertaining to the pre-Islamic period has been put under my feet, and claims for blood-vengeance belonging to the pre-lslamic period have been abolished. The first of those murdered among us whose blood-vengeance I remit is the son of Rabi'a b. al-Harith (Rabi’a was a grandson of 'Abd al-Muttalib. The name of the child who had been killed is variously given as Adam, Tammam and Iyas. Ibn ‘Abd al-Barr says Adam is a mistake, but does not commit himself to either of the other two names) who was suckled among the B. Sa'd and killed by Hudhail. The usury of the pre-Islamic period is abolished, and the first of our usury I abolish is that of ‘Abbas b. ‘Abd al-Muttalib, for it is all abolished. Show fear towards Allah regarding women, for you have got them under Allah’s security, and have the right to intercourse with them by Allah's word. They must not bring into your houses anyone whom you dislike, but if they do that beat them, though not severely. You are responsible for providing them with their food and clothing in a fitting manner. I have left among you something, i.e. Allah’s Book, by which, if you hold to it, you will never again go astray. You will be asked about me, so what will you say?" They replied, “We testify that you have conveyed and fulfilled the message and given counsel. ” Then raising his forefinger towards the sky and pointing it at the people, he said, “O Allah, be witness ; O Allah, be witness,” saying it three times. Bilal then uttered the call to prayer, and the iqama, and he prayed the noon prayer; he then uttered the iqama and he prayed the afternoon prayer, engaging in no prayer between the two. He then mounted his camel and came to the place of standing, making his she-camel al-Qaswa’ turn its back to the rocks and having the path taken by those who went on foot (The Arabic is Habl al-mushat, which is variously explained as above, or as ‘the concourse of horse on foot', or as the name of a place.) in front of him. He faced the qibla and remained standing till sunset when the yellow light had somewhat gone and the disc of the sun had disappeared. He took Usama up behind him and went quickly till he came to al-Muzdalifa, where he prayed the sunset and the evening prayer with one adhan and two iqamas without saying ‘Glory be to Allah' between them. He then lay down till dawn and prayed the dawn prayer with an adhan and an iqama when the morning light was clear. He then mounted al-Qaswa’ and when he came to the sacred site he faced the qibla, supplicated Allah, declared His greatness, His uniqueness and His unity, and kept standing till the daylight was very clear. He then went quickly before the sun rose, taking al-Fadl b. ‘Abbas behind him, and came to the valley of Muhassir (Between al-Muzdalifa and Mini). He urged the camel a little and following the middle road which comes out at the greatest jamra (Jamra, originally a pebble, is applied to a heap of stones, of which there are three in the valley of Mina. One of the rites of the hajj is to throw small stones at them), he came to the jamra which is beside the tree. At this he threw seven small pebbles (Literally, 'pebbles that are thrown’: used to indicate small pebbles about the size of a date-stone), saying “Allah is most great” each time he threw a pebble. He threw them from the bottom of the valley, then went to the place of sacrifice and sacrificed sixty-three victims with his own hand. Then he gave some to ‘Ali who sacrificed the remainder, and he shared with him in his sacrificial animals. After that he ordered that a piece of flesh from each victim should be put in a pot, and when it was cooked the two of them ate some of it and drank some of its broth. Then Allah's Messenger ﷺ mounted, and going quickly to the House, prayed the noon prayer in Mecca. He came to the B. ‘Abd al-Muttalib who were supplying water at Zamzam and said, “Draw water, B. ‘Abd al-Muttalib. Were it not that people would take from you the right to draw water, I would draw it along with you.” So they handed him a bucket and he drank from it. Muslim transmitted it.عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَكَثَ بِالْمَدِينَةِ تِسْعَ سِنِينَ لَمْ يَحُجَّ ثُمَّ أَذَّنَ فِي النَّاسِ بالحجِّ فِي الْعَاشِرَةِ: أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَاجٌّ فَقَدِمَ الْمَدِينَةَ بَشَرٌ كَثِيرٌ فَخَرَجْنَا مَعَهُ حَتَّى إِذَا أَتَيْنَا ذَا الْحُلَيْفَةِ فَوَلَدَتْ أَسْمَاءُ بِنْتُ عُمَيْسٍ مُحَمَّدَ بْنَ أَبِي بَكْرٍ فَأَرْسَلَتْ إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: كَيْفَ أصنعُ؟ قَالَ: «اغتسِلي واستثقري بِثَوْبٍ وَأَحْرِمِي» فَصَلَّى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي الْمَسْجِدِ ثُمَّ رَكِبَ الْقَصْوَاءَ حَتَّى إِذَا اسْتَوَتْ بِهِ نَاقَتُهُ عَلَى الْبَيْدَاءِ أَهَلَّ بِالتَّوْحِيدِ «لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ لَبَّيْكَ لَا شَرِيكَ لَكَ لَبَّيْكَ إِنَّ الْحَمْدَ وَالنِّعْمَةَ لَكَ وَالْمُلْكَ لَا شَرِيكَ لَكَ» . قَالَ جَابِرٌ: لَسْنَا نَنْوِي إِلَّا الْحَجَّ لَسْنَا نَعْرِفُ الْعُمْرَةَ حَتَّى إِذَا أَتَيْنَا الْبَيْتَ مَعَهُ اسْتَلَمَ الرُّكْنَ فَطَافَ سَبْعًا فَرَمَلَ ثَلَاثًا وَمَشَى أَرْبَعًا ثُمَّ تَقَدَّمَ إِلَى مَقَامِ إِبْرَاهِيمَ فَقَرَأَ: (وَاتَّخِذُوا مِنْ مَقَامِ إِبراهيمَ مُصَلَّى) فَصَلَّى رَكْعَتَيْنِ فَجَعَلَ الْمَقَامَ بَيْنَهُ وَبَيْنَ الْبَيْتِ وَفِي رِوَايَةٍ: أَنَّهُ قَرَأَ فِي الرَّكْعَتَيْنِ: (قُلْ هوَ اللَّهُ أَحَدٌ و (قُلْ يَا أيُّها الكافِرونَ) ثُمَّ رَجَعَ إِلَى الرُّكْنِ فَاسْتَلَمَهُ ثُمَّ خَرَجَ مِنَ الْبَابِ إِلَى الصَّفَا فَلَمَّا دَنَا مِنَ الصَّفَا قَرَأَ: (إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شعائِرِ اللَّهِ) أَبْدَأُ بِمَا بَدَأَ اللَّهُ بِهِ فَبَدَأَ بِالصَّفَا فَرَقِيَ عَلَيْهِ حَتَّى رَأَى الْبَيْتَ فَاسْتَقْبَلَ الْقِبْلَةَ فَوَحَّدَ اللَّهَ وَكَبَّرَهُ وَقَالَ: «لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ أَنْجَزَ وَعْدَهُ وَنَصَرَ عَبْدَهُ وَهَزَمَ الْأَحْزَابَ وَحْدَهُ» . ثُمَّ دَعَا بَيْنَ ذَلِكَ قَالَ مِثْلَ هَذَا ثَلَاثَ مَرَّاتٍ ثُمَّ نَزَلَ وَمَشَى إِلَى الْمَرْوَةِ حَتَّى انْصَبَّتْ قَدَمَاهُ فِي بَطْنِ الْوَادِي ثُمَّ سَعَى حَتَّى إِذَا صَعِدْنَا مَشَى حَتَّى أَتَى الْمَرْوَةَ فَفَعَلَ عَلَى الْمَرْوَةِ كَمَا فَعَلَ عَلَى الصَّفَا حَتَّى إِذَا كَانَ آخِرُ طَوَافٍ عَلَى الْمَرْوَةِ نَادَى وَهُوَ عَلَى الْمَرْوَةِ وَالنَّاسُ تَحْتَهُ فَقَالَ: «لَوْ أَنِّي اسْتَقْبَلْتُ مِنْ أَمْرِي مَا اسْتَدْبَرْتُ لَمْ أسق الهَدْيَ وجعلتُها عُمْرةً فمنْ كانَ مِنْكُم لَيْسَ مَعَهُ هَدْيٌ فَلْيَحِلَّ وَلْيَجْعَلْهَا عُمْرَةً» . فَقَامَ سُرَاقَةُ بْنُ مَالِكِ بْنِ جُعْشُمٍ فَقَالَ: يَا رَسُولَ اللَّهِ أَلِعَامِنَا هَذَا أَمْ لِأَبَدٍ؟ فَشَبَّكَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَصَابِعَهُ وَاحِدَةً فِي الْأُخْرَى وَقَالَ: «دَخَلَتِ الْعُمْرَةُ فِي الْحَجِّ مَرَّتَيْنِ لَا بَلْ لِأَبَدِ أَبَدٍ» . وَقَدِمَ عَلِيٌّ مِنَ الْيَمَنِ بِبُدْنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ لَهُ: «مَاذَا قُلْتَ حِينَ فَرَضْتَ الْحَجَّ؟» قَالَ: قُلْتُ: اللهُمَّ إِنِّي أُهِلُّ بِمَا أهلَّ بهِ رسولُكَ قَالَ: «فَإِنَّ مَعِي الْهَدْيَ فَلَا تَحِلَّ» . قَالَ: فَكَانَ جَمَاعَةُ الْهَدْيِ الَّذِي قَدِمَ بِهِ عَلِيٌّ مِنَ الْيَمَنِ وَالَّذِي أَتَى بِهِ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِائَةً قَالَ: فَحَلَّ النَّاسُ كُلُّهُمْ وَقَصَّرُوا إِلَّا النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسلم وَمن كَانَ مَعَه من هدي فَمَا كَانَ يَوْمُ التَّرْوِيَةِ تَوَجَّهُوا إِلَى مِنًى فَأَهَلُّوا بِالْحَجِّ وَرَكِبَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَصَلَّى بِهَا الظُّهْرَ وَالْعَصْرَ وَالْمَغْرِبَ وَالْعِشَاءَ وَالْفَجْرَ ثُمَّ مَكَثَ قَلِيلًا حَتَّى طَلَعَتِ الشَّمْسُ وَأَمَرَ بِقُبَّةٍ مِنْ شَعَرٍ تُضْرَبُ لَهُ بِنَمِرَةَ فَسَارَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَلَا تَشُكُّ قُرَيْشٌ إِلَّا أَنَّهُ وَاقِفٌ عِنْدَ الْمَشْعَرِ الْحَرَامِ كَمَا كَانَتْ قُرَيْشٌ تَصْنَعُ فِي الْجَاهِلِيَّةِ فَأجَاز رَسُول الله صلى حَتَّى أَتَى عَرَفَةَ فَوَجَدَ الْقُبَّةَ قَدْ ضُرِبَتْ لَهُ بِنَمِرَةَ فَنَزَلَ بِهَا حَتَّى إِذَا زَاغَتِ الشَّمْسُ أَمَرَ بِالْقَصْوَاءِ فَرُحِلَتْ لَهُ فَأَتَى بَطْنَ الْوَادِي فَخَطَبَ النَّاسَ وَقَالَ: «إِنَّ دِمَاءَكُمْ وَأَمْوَالَكُمْ حَرَامٌ عَلَيْكُمْ كَحُرْمَةِ يَوْمِكُمْ هَذَا فِي شَهْرِكُمْ هَذَا فِي بَلَدِكُمْ هَذَا أَلَا كُلُّ شَيْءٍ مِنْ أَمْرِ الْجَاهِلِيَّةِ تَحْتَ قَدَمَيَّ مَوْضُوعٌ وَدِمَاءُ الْجَاهِلِيَّةِ مَوْضُوعَةٌ وَإِنَّ أَوَّلَ دَمٍ أَضَعُ مِنْ دِمَائِنَا دَمُ ابْنِ رَبِيعَةَ بْنِ الْحَارِثِ وَكَانَ مُسْتَرْضَعًا فِي بَنِي سَعْدٍ فَقَتَلَهُ هُذَيْلٌ وَرِبَا الْجَاهِلِيَّةِ مَوْضُوعٌ وَأَوَّلُ رِبًا أَضَعُ مِنْ رِبَانَا رِبَا عَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ فَإِنَّهُ مَوْضُوعٌ كُلُّهُ فَاتَّقُوا اللَّهَ فِي النِّسَاءِ فَإِنَّكُمْ أَخَذْتُمُوهُنَّ بِأَمَانِ اللَّهِ وَاسْتَحْلَلْتُمْ فُرُوجَهُنَّ بِكَلِمَةِ اللَّهِ وَلَكُمْ عَلَيْهِنَّ أَنْ لَا يُوطِئْنَ فُرُشَكُمْ أَحَدًا تَكْرَهُونَهُ فَإِنْ فَعَلْنَ ذَلِكَ فَاضْرِبُوهُنَّ ضَرْبًا غَيْرَ مُبَرِّحٍ وَلَهُنَّ عَلَيْكُمْ رِزْقُهُنَّ وَكِسْوَتُهُنَّ بِالْمَعْرُوفِ وَقَدْ تَرَكْتُ فِيكُمْ مَا لَنْ تَضِلُّوا بَعْدَهُ إِنِ اعْتَصَمْتُمْ بِهِ كِتَابَ اللَّهِ وَأَنْتُمْ تُسْأَلُونَ عَنِّي فَمَا أَنْتُمْ قَائِلُونَ؟» قَالُوا: نَشْهَدُ أَنَّكَ قَدْ بَلَّغْتَ وَأَدَّيْتَ وَنَصَحْتَ. فَقَالَ بِإِصْبَعِهِ السَّبَّابَةِ يَرْفَعُهَا إِلَى السَّمَاءِ وَيَنْكُتُهَا إِلَى النَّاسِ: «اللَّهُمَّ اشْهَدْ اللَّهُمَّ اشْهَدْ» ثَلَاثَ مَرَّاتٍ ثُمَّ أَذَّنَ بِلَالٌ ثُمَّ أَقَامَ فَصَلَّى الظُّهْرَ ثُمَّ أَقَامَ فَصَلَّى الْعَصْرَ وَلَمْ يُصَلِّ بَيْنَهُمَا شَيْئًا ثُمَّ رَكِبَ حَتَّى أَتَى الْمَوْقِفَ فَجَعَلَ بَطْنَ نَاقَتِهِ الْقَصْوَاءِ إِلَى الصَّخَرَاتِ وَجَعَلَ حَبْلَ الْمُشَاةِ بَيْنَ يَدَيْهِ وَاسْتَقْبَلَ الْقِبْلَةَ فَلَمْ يَزَلْ وَاقِفًا حَتَّى غَرَبَتِ الشَّمْسُ وَذَهَبَتِ الصُّفْرَةُ قَلِيلًا حَتَّى غَابَ الْقُرْصُ وَأَرْدَفَ أُسَامَةَ وَدَفَعَ حَتَّى أَتَى الْمُزْدَلِفَةَ فَصَلَّى بِهَا الْمَغْرِبَ وَالْعَشَاءَ بِأَذَانٍ وَاحِدٍ وَإِقَامَتَيْنِ وَلَمْ يُسَبِّحْ بَيْنَهُمَا شَيْئًا ثُمَّ اضْطَجَعَ حَتَّى طَلَعَ الْفَجْرُ فَصَلَّى الْفَجْرَ حِينَ تَبَيَّنَ لَهُ الصُّبْحُ بِأَذَانٍ وَإِقَامَةٍ ثُمَّ رَكِبَ الْقَصْوَاءَ حَتَّى أَتَى الْمَشْعَرَ الْحَرَامَ فَاسْتَقْبَلَ الْقِبْلَةَ فَدَعَاهُ وَكَبَّرَهُ وَهَلَّلَهُ وَوَحَّدَهُ فَلَمْ يَزَلْ وَاقِفًا حَتَّى أَسْفَرَ جِدًّا فَدَفَعَ قَبْلَ أَنْ تَطْلُعَ الشَّمْسُ وَأَرْدَفَ الْفَضْلَ بْنَ عَبَّاسٍ حَتَّى أَتَى بَطْنَ مُحَسِّرٍ فَحَرَّكَ قَلِيلًا ثُمَّ سَلَكَ الطَّرِيقَ الْوُسْطَى الَّتِي تَخْرُجُ عَلَى الْجَمْرَةِ الْكُبْرَى حَتَّى أَتَى الْجَمْرَةَ الَّتِي عِنْدَ الشَّجَرَةِ فَرَمَاهَا بِسَبْعِ حَصَيَاتٍ يُكَبِّرُ مَعَ كُلِّ حَصَاةٍ مِنْهَا مِثْلَ حَصَى الْخَذْفِ رَمَى مِنْ بَطْنِ الْوَادِي ثُمَّ انْصَرَفَ إِلَى الْمَنْحَرِ فَنَحَرَ ثَلَاثًا وَسِتِّينَ بَدَنَةً بِيَدِهِ ثُمَّ أَعْطَى عَلِيًّا فَنَحَرَ مَا غَبَرَ وَأَشْرَكَهُ فِي هَدْيِهِ ثُمَّ أَمَرَ مِنْ كُلِّ بَدَنَةٍ بِبَضْعَةٍ فَجُعِلَتْ فِي قِدْرٍ فَطُبِخَتْ فَأَكَلَا مِنْ لَحْمِهَا وَشَرِبَا مِنْ مَرَقِهَا ثُمَّ رَكِبَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأَفَاضَ إِلَى الْبَيْتِ فَصَلَّى بِمَكَّةَ الظُّهْرَ فَأَتَى عَلَى بَنِي عَبْدِ الْمُطَّلِبِ يَسْقُونَ عَلَى زَمْزَمَ فَقَالَ: «انْزِعُوا بَنِي عَبْدِ الْمُطَّلِبِ فَلَوْلَا أَنْ يَغْلِبَكُمُ النَّاسُ عَلَى سِقَايَتِكُمْ لَنَزَعْتُ مَعَكُمْ» . فَنَاوَلُوهُ دَلْوًا فَشَرِبَ مِنْهُ. رَوَاهُ مُسْلِمٌ
In-book reference: Mishkat al-Masabih Book 10 Chapter 3a Hadith 1
Mishkat al-Masabih 2556
‘A'isha said
We went out with the Prophet (ﷺ) at the Farewell Pilgrimage, some of us raising our voices in the talbiya for an ‘umra and others for a hajj. When we came to Mecca Allah s messenger said, “Those who have raised their voices in the talbiya for an ‘umra and have not brought sacrificial animals may put off the ihram, but those who have put on the ihram for an 'umra and brought sacrificial animals must raise their voices in the talbiya for the hajj along with the ’umra, and not put it off till they do so after performing them both ; (a version has “and not put it off till they do so after sacrificing their animals”) and those who have raised their voices in the talbiya for a hajj must complete their hajj." She said: I menstruated, and did not go round the House or run between as-Safa and al-Marwa, and I continued in my courses till the day of ‘Arafa. I had raised my voice in the talbiya only for an ’umra, but the Prophet (ﷺ) ordered me to undo my hair, comb it, raise my voice in the talbiya for the hajj, and let the ‘umra go, which I did, and performed my hajj. He sent ‘Abd ar-Rahman b. Abu Bakr along with me and ordered me to make an ‘umra in place of the one I had missed from at-Tan‘im. She said: Those who had raised their voices in the talbiya for the ‘umra put off the ihram after making the circuit of the House and running between as-Safa and al-Marwa, then made a circuit after they returned from Mina, but those who combined the hajj and the ‘umra made only one circuit. (Bukharl and Muslim.)وَعَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ: خَرَجْنَا مَعَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي حَجَّةِ الْوَدَاعِ فَمِنَّا مَنْ أَهَلَّ بِعُمْرَةٍ وَمِنَّا مَنْ أَهَلَّ بِحَجٍّ فَلَمَّا قَدِمْنَا مَكَّةَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَنْ أَهَلَّ بِعُمْرَةٍ وَلَمْ يُهْدِ فَلْيَحْلِلْ وَمَنْ أَحْرَمَ بِعُمْرَةٍ وَأَهْدَى فَلْيُهِلَّ بِالْحَجِّ مَعَ العُمرةِ ثمَّ لَا يحل حَتَّى يحل مِنْهَا» . وَفِي رِوَايَةٍ: «فَلَا يَحِلُّ حَتَّى يَحِلَّ بِنَحْرِ هَدْيِهِ وَمَنْ أَهَلَّ بِحَجٍّ فَلْيُتِمَّ حَجَّهُ» . قَالَتْ: فَحِضْتُ وَلَمْ أَطُفْ بِالْبَيْتِ وَلَا بَيْنَ الصَّفَا وَالْمَرْوَةِ فَلَمْ أَزَلْ حَائِضًا حَتَّى كَانَ يَوْمُ عَرَفَةَ وَلَمْ أُهْلِلْ إِلَّا بِعُمْرَةٍ فَأَمَرَنِي النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ أَنْقُضَ رَأْسِي وَأَمْتَشِطَ وَأُهِلَّ بِالْحَجِّ وَأَتْرُكَ الْعُمْرَةَ فَفَعَلْتُ حَتَّى قَضَيْتُ حَجِّي بَعَثَ مَعِي عَبْدَ الرَّحْمَنِ بْنَ أَبِي بَكْرٍ وَأَمَرَنِي أَنْ أَعْتَمِرَ مَكَانَ عُمْرَتِي مِنَ التَّنْعِيمِ قَالَتْ: فَطَافَ الَّذِينَ كَانُوا أَهَلُّوا بِالْعُمْرَةِ بِالْبَيْتِ وَبَيْنَ الصَّفَا وَالْمَرْوَةِ ثُمَّ حَلُّوا ثمَّ طافوا بَعْدَ أَنْ رَجَعُوا مِنْ مِنًى وَأَمَّا الَّذِينَ جَمَعُوا الْحَجَّ وَالْعُمْرَةَ فَإِنَّمَا طَافُوا طَوَافًا وَاحِدًا
In-book reference: Mishkat al-Masabih Book 10 Chapter 3a Hadith 2
Mishkat al-Masabih 2557
‘Abdallah b. ‘Umar said
At the Farewell Pilgrimage Allah's Messenger ﷺ put on the ihram first for the 'umra and afterwards for the hajj, and drove the sacrificial animals along with him from Dhul Hulaifa. He first raised his voice in the talbiya for the ‘umra and afterwards he did so for the hajj, and the people along with the Prophet (ﷺ) did it first for the ‘umra and afterwards for the hajj. Some of the people had brought sacrificial animals and others had not, so when the Prophet (ﷺ) came to Mecca he said to the people, “Those of you who have brought sacrificial animals must not treat as lawful anything which has become unlawful for you till you complete your hajj ; but those of you who have not brought sacrificial animals should go round the House and between as-Safa and al-Marwa, clip your hair, put off the ihram, and afterwards raise your voice in the talbiya for the hajj and bring sacrificial animals. Those who cannot get sacrificial animals should fast three days during the hajj and seven days when they return to their families.” He performed the circumambulation when he came to Mecca, first touching the corner (The corner of the Ka'ba containing the Black Stone), then running during three circuits and walking during four, and when he had finished his circumambulation of the House he prayed two rak'as at the Station (Maqam Ibrahim), then giving the salutation, and departing, he went to as-Safa and went seven times between as-Safa and al-Marwa. After that he did not treat anything as lawful which had become unlawful for him till he had completed his hajj, sacrificed his animals on the day of sacrifice, gone quickly and performed the circumambulation of the House, after which all that had been unlawful became lawful for him. Those people who had brought sacrificial animals did as Allah's Messenger ﷺ did. (Bukharl and Muslim.)وَعَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا قَالَ: تَمَتَّعَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي حَجَّةِ الْوَدَاعِ بِالْعُمْرَةِ إِلَى الْحَجِّ فَسَاقَ مَعَهُ الْهَدْيَ مِنْ ذِي الْحُلَيْفَةِ وَبَدَأَ فَأَهَلَّ بِالْعُمْرَةِ ثُمَّ أَهَلَّ بِالْحَجِّ فَتَمَتَّعَ النَّاسُ مَعَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَكَانَ مِنَ النَّاسِ مَنْ أَهْدَى وَمِنْهُمْ مَنْ لَمْ يُهْدِ فَلَمَّا قَدِمَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَكَّةَ قَالَ لِلنَّاسِ: «مَنْ كَانَ مِنْكُمْ أَهْدَى فَإِنَّهُ لَا يَحِلُّ مِنْ شَيْءٍ حَرُمَ مِنْهُ حَتَّى يَقْضِيَ حَجَّهُ وَمَنْ لَمْ يَكُنْ مِنْكُمْ أَهْدَى فَلْيَطُفْ بِالْبَيْتِ وَبِالصَّفَا وَالْمَرْوَةِ وَلْيُقَصِّرْ وَلْيَحْلِلْ ثُمَّ لِيُهِلَّ بِالْحَجِّ وليُهد فمنْ لم يجدْ هَديا فيلصم ثَلَاثَةَ أَيَّامٍ فِي الْحَجِّ وَسَبْعَةً إِذَا رَجَعَ إِلَى أَهْلِهِ» فَطَافَ حِينَ قَدِمَ مَكَّةَ وَاسْتَلَمَ الرُّكْنَ أَوَّلَ شَيْءٍ ثُمَّ خَبَّ ثَلَاثَةَ أَطْوَافٍ وَمَشَى أَرْبَعًا فَرَكَعَ حِينَ قَضَى طَوَافَهُ بِالْبَيْتِ عِنْدَ الْمَقَامِ رَكْعَتَيْنِ ثُمَّ سَلَّمَ فَانْصَرَفَ فَأَتَى الصَّفَا فَطَافَ بِالصَّفَا وَالْمَرْوَةِ سَبْعَةَ أَطْوَافٍ ثُمَّ لَمْ يَحِلَّ مِنْ شَيْءٍ حَرُمَ مِنْهُ حَتَّى قَضَى حَجَّهُ وَنَحَرَ هَدْيَهُ يَوْمَ النَّحْرِ وَأَفَاضَ فَطَافَ بِالْبَيْتِ ثُمَّ حَلَّ مِنْ كُلِّ شَيْءٍ حَرُمَ مِنْهُ وَفَعَلَ مِثْلَ مَا فَعَلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ سَاقَ الْهَدْي من النَّاس
In-book reference: Mishkat al-Masabih Book 10 Chapter 3a Hadith 3
Mishkat al-Masabih 2558
Ibn ‘Abbas reported Allah's Messenger ﷺ as saying, “This is an ‘umra which we have treated as a complete observance, so those who have no sacrificial animals may come completely out of the sacred state, for the ‘umra has become incorporated in the hajj till the day of resurrection." Muslim transmitted it.
وَعَنِ ابْنِ عَبَّاسٍ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ «هَذِهِ عُمْرَةٌ اسْتَمْتَعْنَا بِهَا فَمَنْ لَمْ يَكُنْ عِنْدَهُ الْهَدْيُ فَلْيَحِلَّ الْحِلَّ كُلَّهُ فَإِنَّ الْعُمْرَةَ قَدْ دَخَلَتْ فِي الْحَجِّ إِلَى يَوْمِ الْقِيَامَةِ» . رَوَاهُ مُسْلِمٌ وَهَذَا الْبَابُ خَالٍ عَنِ الْفَصْلِ الثَّانِي
In-book reference: Mishkat al-Masabih Book 10 Chapter 3a Hadith 4
Chapter 3c: The Narrative of the Farewell Pilgrimage - Section 3
باب قصة حجة الوداع - الفصل الثالث
Mishkat al-Masabih 2559
‘Ata’ said that he and some people along with him heard Jabir b. ‘Abdallah say, “We, Muhammad’s companions, raised our voices in the talbiya for the hajj alone." ‘Ata’ reported Jabir as saying
The Prophet (ﷺ) came on the fourth of Dhul Hijja and commanded us to put off the ihram, saying (as reported by ‘Ata’), “Come out of the sacred state and have intercourse with your wives." Ata’ explained that this was not by way of making intercourse obligatory, but by way of making it lawful. As it was only five days before they were due at ‘Arafa, they said he had ordered them to go in to their wives and so they would come to ‘Arafa with their penises dripping with prostatic fluid. He said that Jabir made a gesture, moving his hand, and he could still imagine himself looking at him (Perhaps the gesture was meant to indicate that they could have shaken off the fluid). The Prophet (ﷺ) then got up among them and said, “You know that I am the most godfearing, truthful and pious one among you. Were it not that I have sacrificial animals I would have removed the ihram as you are doing, and had I known beforehand about my affair what I have come to know later I would not have brought sacrificial animals ; so remove the ihram.'’ They did so, hearing and obeying. ‘Ata’ quoted Jabir as saying that ‘Ali arrived after his expedition to collect the poor rate and he asked him for what he had raised his voice in the talbiya. He replied that he had done it for the same purpose as the Prophet, so Allah's Messenger ﷺ said to him, “Bring the sacrificial animals and remain in the sacred state.” He said that ‘Ali brought sacrificial animals for him and that Suraqa b. Malik b. Jush'um asked Allah's Messenger ﷺ whether this applied to that particular year or, forever, to which he replied that it was applicable forever. Muslim transmitted it.عَنْ عَطَاءٍ قَالَ: سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللَّهِ فِي نَاسٍ مَعِي قَالَ: أَهْلَلْنَا أَصْحَابَ مُحَمَّد بِالْحَجِّ خَالِصًا وَحْدَهُ قَالَ عَطَاءٌ: قَالَ جَابِرٌ: فَقَدِمَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صُبْحَ رَابِعَةٍ مَضَتْ مِنْ ذِي الْحِجَّةِ فَأَمَرَنَا أَنْ نَحِلَّ قَالَ عَطَاءٌ: قَالَ: «حِلُّوا وَأَصِيبُوا النِّسَاءَ» . قَالَ عَطَاءٌ: وَلَمْ يَعْزِمْ عَلَيْهِمْ وَلَكِنْ أَحَلَّهُنَّ لَهُمْ فَقُلْنَا لَمَّا لَمْ يَكُنْ بَيْنَنَا وَبَيْنَ عَرَفَةَ إِلَّا خَمْسٌ أَمَرَنَا أَنْ نُفْضِيَ إِلَى نِسَائِنَا فَنَأْتِيَ عرَفَةَ تَقْطُرُ مَذَاكِيرُنَا الْمَنِيَّ. قَالَ: «قَدْ عَلِمْتُمْ أَنِّي أَتْقَاكُمْ لِلَّهِ وَأَصْدَقُكُمْ وَأَبَرُّكُمْ وَلَوْلَا هَدْيِي لَحَلَلْتُ كَمَا تَحِلُّونَ وَلَوِ اسْتَقْبَلْتُ مِنْ أَمْرِي مَا اسْتَدْبَرْتُ لَمْ أَسُقِ الْهَدْيَ فَحِلُّوا» فَحَلَلْنَا وَسَمِعْنَا وَأَطَعْنَا قَالَ عَطَاءٌ: قَالَ جَابِرٌ: فَقَدِمَ عَلِيٌّ مِنْ سِعَايَتِهِ فَقَالَ: بِمَ أَهْلَلْتَ؟ قَالَ بِمَا أَهَلَّ بِهِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ لَهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «فَأَهْدِ وَامْكُثْ حَرَامًا» قَالَ: وَأَهْدَى لَهُ عَلِيٌّ هَدْيًا فَقَالَ سُرَاقَةُ بْنُ مَالِكِ بْنِ جُعْشُمٍ: يَا رَسُولَ اللَّهِ ألعامنا هَذَا أم لأبد؟ قَالَ: «لأبد» . رَوَاهُ مُسلم
In-book reference: Mishkat al-Masabih Book 10 Chapter 3c Hadith 1
Mishkat al-Masabih 2560
‘A’isha said
Allah's Messenger ﷺ came on the fourth or fifth of Dhul Hijja and came to visit me in a state of anger. I said, “Who has angered you, messenger of Allah? May Allah send him to hell!” He replied, “Are you not aware that I gave the people a command, yet they are confused? If I had known beforehand about my affair what I have come to know later, I would not have brought the sacrificial animals with me, but would have waited to buy some, and then I could have put off the ihram as they have done.” Muslim transmitted it.وَعَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا أَنَّهَا قَالَتْ: قَدِمَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِأَرْبَعٍ مَضَيْنَ مِنْ ذِي الْحِجَّةِ أَوْ خَمْسٍ فَدَخَلَ عَلَيَّ وَهُوَ غَضْبَانُ فَقُلْتُ: مَنْ أَغْضَبَكَ يَا رَسُولَ اللَّهِ أَدْخَلَهُ اللَّهُ النَّارَ. قَالَ: «أَو مَا شَعَرْتِ أَنِّي أَمَرْتُ النَّاسَ بِأَمْرٍ فَإِذَا هُمْ يَتَرَدَّدُونَ وَلَوْ أَنِّي اسْتَقْبَلْتُ مِنْ أَمْرِي مَا اسْتَدْبَرْتُ مَا سُقْتُ الْهَدْيَ مَعِي حَتَّى أَشْتَرِيَهُ ثمَّ أُحلُّ كَمَا حلُّوا» . رَوَاهُ مُسلم
In-book reference: Mishkat al-Masabih Book 10 Chapter 3c Hadith 2
Chapter 4a: Entering Mecca and the Circumambulation - Section 1
باب دخول مكة والطواف - الفصل الأول
Mishkat al-Masabih 2561
Nafi' said that it was Ibn ‘Umar’s habit not to come to Mecca without spending the night at Dhu Tuwa (A place near Mecca), after which he would bathe and pray, then enter Mecca in the daytime. When he left it he went by Way of Dhu Tuwa where he would stay overnight till the morning. He used to say that the Prophet (ﷺ) was accustomed to do that. Bukhari and Muslim.
عَنْ نَافِعٍ قَالَ: إِنَّ ابْنَ عُمَرَ كَانَ لَا يَقْدَمُ مَكَّةَ إِلَّا بَاتَ بِذِي طُوًى حَتَّى يُصْبِحَ وَيَغْتَسِلَ وَيُصَلِّيَ فَيَدْخُلَ مَكَّةَ نَهَارًا وَإِذَا نَفَرَ مِنْهَا مَرَّ بِذِي طُوًى وَبَاتَ بِهَا حَتَّى يُصْبِحَ وَيَذْكُرُ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَفْعَلُ ذَلِكَ
In-book reference: Mishkat al-Masabih Book 10 Chapter 4a Hadith 1
Mishkat al-Masabih 2562
‘A’isha said that when the Prophet (ﷺ) came to Mecca he entered it at the upper end and went out at the lower. Bukhari and Muslim.
وَعَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ: إِنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَمَّا جَاءَ إِلَى مَكَّةَ دَخَلَهَا مِنْ أَعْلَاهَا وخرجَ منْ أسفلِها
In-book reference: Mishkat al-Masabih Book 10 Chapter 4a Hadith 2
Mishkat al-Masabih 2563
‘Urwa b. az-Zubair said
The Prophet (ﷺ) has performed the hajj, and ‘A’isha told me that the first thing he did when he came to Mecca was to perform ablution, then go round the House, but an ‘umra was not observed. Then Abu Bakr performed the hajj and the first thing he did was to go round the House, but an ‘umra was not observed. Then ‘Umar and afterwards ‘Uthman did similarly. Bukhari and Muslim.وَعَن عُروةَ بنِ الزُّبيرِ قَالَ: قَدْ حَجَّ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأَخْبَرَتْنِي عَائِشَةُ أَنَّ أَوَّلَ شَيْءٍ بَدَأَ بِهِ حِينَ قَدِمَ مَكَّةَ أَنَّهُ تَوَضَّأَ ثُمَّ طَافَ بِالْبَيْتِ ثُمَّ لَمْ تَكُنْ عُمْرَةً ثُمَّ حجَّ أَبُو بكرٍ فكانَ أوَّلَ شيءٍ بدَأَ بِهِ الطوَّافَ بالبيتِ ثمَّ لَمْ تَكُنْ عُمْرَةً ثُمَّ عُمَرُ ثُمَّ عُثْمَانُ مثلُ ذَلِك
In-book reference: Mishkat al-Masabih Book 10 Chapter 4a Hadith 3
Mishkat al-Masabih 2564
Ibn ‘Umar said that when Allah's Messenger ﷺ observed the circumambulation at the hajj or the ‘umra immediately on his arrival, he ran three circuits and walked four, then after making two prostrations he would go between as-Safa and al-Marwa. Bukhari and Muslim.
وَعَنِ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا قَالَ: كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا طَافَ فِي الْحَجِّ أَوِ الْعمرَة مَا يَقْدَمُ سَعَى ثَلَاثَةَ أَطْوَافٍ وَمَشَى أَرْبَعَةً ثُمَّ سَجَدَ سَجْدَتَيْنِ ثُمَّ يَطُوفُ بَيْنَ الصَّفَا والمروة
In-book reference: Mishkat al-Masabih Book 10 Chapter 4a Hadith 4
Mishkat al-Masabih 2565
He said that Allah's Messenger ﷺ ran three circuits beginning at the stone and walked four, and he ran in the bottom of the channel when he went between as-Safa and al-Marwa. Muslim transmitted it.
وَعَنْهُ قَالَ: رَمَلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ الْحَجَرِ ثَلَاثًا وَمَشَى أَرْبَعًا وَكَانَ يَسْعَى بِبَطْنِ الْمَسِيلِ إِذَا طَافَ بَيْنَ الصَّفَا وَالْمَرْوَةِ. رَوَاهُ مُسلم
In-book reference: Mishkat al-Masabih Book 10 Chapter 4a Hadith 5
Mishkat al-Masabih 2566
Jabir said that when Allah's Messenger ﷺ came to Mecca he went to the stone and touched it, then moved to his right, running three circuits and walking four. Muslim transmitted it.
وَعَنْ جَابِرٍ قَالَ: إِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَمَّا قَدِمَ مَكَّةَ أَتَى الْحَجَرَ فَاسْتَلَمَهُ ثُمَّ مَشَى عَلَى يَمِينِهِ فَرَمَلَ ثَلَاثًا وَمَشى أَرْبعا. رَوَاهُ مُسلم
In-book reference: Mishkat al-Masabih Book 10 Chapter 4a Hadith 6
Mishkat al-Masabih 2567
Az-Zubair b. ‘Arabi said that a man asked Ibn ‘Umar about touching the stone, and he replied that he had seen Allah s messenger touching it and kissing it. Bukhari transmitted it.
وَعَنِ الزُّبَيْرِ بْنِ عَرَبِيٍّ قَالَ: سَأَلَ رَجُلٌ ابنَ عمرَ عَنِ اسْتِلَامِ الْحَجَرِ فَقَالَ: رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَسْتَلِمُهُ وَيُقَبِّلُهُ. رَوَاهُ البُخَارِيّ
In-book reference: Mishkat al-Masabih Book 10 Chapter 4a Hadith 7
Mishkat al-Masabih 2568
Ibn ‘Umar said that he had not seen the Prophet (ﷺ) touching anything in the House but the two Yamani corners (The corner containing the Black Stone and the Yamani corner to the south-east which, as is usually held, should be touched but not kissed. They are both held to be on the foundations laid by Abraham). Bukhari and Muslim.
وَعَنِ ابْنِ عُمَرَ قَالَ: لَمْ أَرَ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَسْتَلِمُ من الْبَيْت إِلَّا الرُّكْنَيْنِ اليمانيين
In-book reference: Mishkat al-Masabih Book 10 Chapter 4a Hadith 8
Mishkat al-Masabih 2569
Ibn ‘Abbas said that the Prophet (ﷺ) performed the circumambulation at the Farewell Pilgrimage on a camel and touched the corner with a crooked stick. Bukhari and Muslim.
وَعَنِ ابْنِ عَبَّاسٍ قَالَ: طَافَ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي حَجَّةِ الْوَدَاعِ عَلَى بعير يسْتَلم الرُّكْن بمحجن
In-book reference: Mishkat al-Masabih Book 10 Chapter 4a Hadith 9
Mishkat al-Masabih 2570
He said that Allah's Messenger ﷺ went round the House on a camel, and as often as he came to the corner he pointed to it with something in his hand and said, “Allah is most great.” Bukhari transmitted it.
وَعَنْهُ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ طَافَ بِالْبَيْتِ عَلَى بَعِيرٍ كُلَّمَا أَتَى عَلَى الرُّكْنِ أَشَارَ إِلَيْهِ بِشَيْءٍ فِي يدِه وكبَّرَ. رَوَاهُ البُخَارِيّ
In-book reference: Mishkat al-Masabih Book 10 Chapter 4a Hadith 10
Mishkat al-Masabih 2571
Abut Tufail said he saw Allah's Messenger ﷺ going round the House, touching the corner with a crooked stick which he had, and kissing the crooked stick. Muslim transmitted it.
وَعَنْ أَبِي الطُّفَيْلِ قَالَ: رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَطُوفُ بِالْبَيْتِ وَيَسْتَلِمُ الرُّكْنَ بِمِحْجَنٍ مَعَهُ ويقبِّلُ المحجن. رَوَاهُ مُسلم
In-book reference: Mishkat al-Masabih Book 10 Chapter 4a Hadith 11
Mishkat al-Masabih 2572
‘A’isha said
We went out with the Prophet (ﷺ) mentioning nothing but the hajj, and when we were at Sarif (A place near at-Tan'im) I began to menstruate. The Prophet (ﷺ) came in and finding me weeping, he said, “Perhaps you are menstruating.” When I replied that I was, he said, “That is something which Allah has decreed for the daughters of Adam; but do what the pilgrims do, with the exception of going round the House, till you are purified.” Bukhari and Muslim.وَعَنْ عَائِشَةَ قَالَتْ: خَرَجْنَا مَعَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا نَذْكُرُ إِلَّا الْحَجَّ فَلَمَّا كُنَّا بِسَرِفَ طَمِثْتُ فَدَخَلَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَنَا أَبْكِي فَقَالَ: «لَعَلَّكِ نَفِسْتِ؟» قُلْتُ: نَعَمْ قَالَ: «فَإِنَّ ذَلِكِ شَيْءٌ كَتَبَهُ اللَّهُ عَلَى بَنَاتِ آدَمَ فَافْعَلِي مَا يَفْعَلُ الْحَاجُّ غَيْرَ أَنْ لَا تَطُوفِي بِالْبَيْتِ حَتَّى تَطْهُرِي»
In-book reference: Mishkat al-Masabih Book 10 Chapter 4a Hadith 12
Mishkat al-Masabih 2573
Abu Huraira said
On the day of sacrifice at the pilgrimage before the Farewell Pilgrimage over which the Prophet (ﷺ) had appointed Abu Bakr, he sent me with a group whom he had ordered to announce among the people, “After this year no polytheist may perform the pilgrimage, and no naked person may go round the House.” Bukhari and Muslim.وَعَنْ أَبِي هُرَيْرَةَ قَالَ: بَعَثَنِي أَبُو بَكْرٍ فِي الْحَجَّةِ الَّتِي أَمَّرَهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَيْهَا قَبْلَ حَجَّةِ الْوَدَاعِ يَوْمَ النَّحْرِ فِي رَهْطٍ أَمَرَهُ أَنْ يُؤَذِّنَ فِي النَّاسِ: «أَلَا لَا يَحُجُّ بَعْدَ العامِ مشرِكٌ وَلَا يطوفَنَّ بِالْبَيْتِ عُرْيَان»
In-book reference: Mishkat al-Masabih Book 10 Chapter 4a Hadith 13
Chapter 4b: Entering Mecca and the Circumambulation - Section 2
باب دخول مكة والطواف
Mishkat al-Masabih 2574
Al-Muhajir al-Makki said that Jabir was asked about the man who raises his hands on seeing the House and replied, “We have performed the pilgrimage along with the Prophet (ﷺ) and we did not do so.” Tirmidhi and Abu Dawud transmitted it.
عَنِ الْمُهَاجِرِ الْمَكِّيِّ قَالَ: سُئِلَ جَابِرٌ عَنِ الرَّجُلِ يَرَى الْبَيْتَ يَرْفَعُ يَدَيْهِ فَقَالَ قَدْ حَجَجْنَا مَعَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَلَمْ نَكُنْ نَفْعَلُهُ. رَوَاهُ التِّرْمِذِيُّ وَأَبُو دَاوُدَ
In-book reference: Mishkat al-Masabih Book 10 Chapter 4b Hadith 1
Mishkat al-Masabih 2575
Abu Huraira said that Allah's Messenger ﷺ came and entered Mecca, and after he had gone forward to the stone and touched it, he went round the House. He then went to as-Safa and mounted it so that he could look at the House, then he raised his hands, began to make mention of Allah as much as he wished and make supplication. Abu Dawud transmitted it.
وَعَنْ أَبِي هُرَيْرَةَ قَالَ: أَقْبَلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَدَخَلَ مَكَّةَ فَأَقْبَلَ إِلَى الْحَجَرِ فَاسْتَلَمَهُ ثُمَّ طَافَ بِالْبَيْتِ ثُمَّ أَتَى الصَّفَا فَعَلَاهُ حَتَّى يَنْظُرَ إِلَى الْبَيْتِ فَرَفَعَ يَدَيْهِ فَجَعَلَ يَذْكُرُ اللَّهَ مَا شَاءَ وَيَدْعُو. رَوَاهُ أَبُو دَاوُد
In-book reference: Mishkat al-Masabih Book 10 Chapter 4b Hadith 2
Mishkat al-Masabih 2576
Ibn ‘Abbas reported the Prophet (ﷺ) as saying, “The circumambulation of the House is like prayer, except that you speak while performing it; but he who speaks must speak only what is good." Tirmidhi, Nasa’i and Darimi transmitted it, Tirmidhi mentioning a number who traced it no farther back than Ibn ‘Abbas.
وَعَنِ ابْنِ عَبَّاسٍ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «الطَّوَافُ حَوْلَ الْبَيْتِ مِثْلُ الصَّلَاةِ إِلَّا أَنَّكُمْ تَتَكَلَّمُونَ فِيهِ فَمَنْ تَكَلَّمَ فِيهِ فَلَا يَتَكَلَّمَنَّ إِلَّا بِخَيْرٍ» . رَوَاهُ التِّرْمِذِيُّ وَالنَّسَائِيُّ وَالدَّارِمِيُّ وَذَكَرَ التِّرْمِذِيُّ جَمَاعَةً وَقَفُوهُ عَلَى ابْنِ عباسٍ
In-book reference: Mishkat al-Masabih Book 10 Chapter 4b Hadith 3
Mishkat al-Masabih 2577
He reported Allah's Messenger ﷺ as saying, “The black stone descended from paradise whiter than milk, but the sins of the descendants of Adam made it black." Ahmad and Tirmidhi transmitted it, the latter saying that this is a hasan sahih tradition.
وَعَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «نَزَلَ الْحَجَرُ الْأَسْوَدُ مِنَ الْجَنَّةِ وَهُوَ أَشَدُّ بَيَاضًا مِنَ اللَّبَنِ فَسَوَّدَتْهُ خَطَايَا بَنِي آدَمَ» . رَوَاهُ أَحْمَدُ وَالتِّرْمِذِيُّ وَقَالَ: هَذَا حَدِيثٌ حَسَنٌ صَحِيح
In-book reference: Mishkat al-Masabih Book 10 Chapter 4b Hadith 4
Mishkat al-Masabih 2578
He reported Allah's Messenger ﷺ as saying concerning the stone, “I swear by Allah that Allah will certainly raise it up on the day of resurrection with eyes with which it will see and a tongue with which it will speak, and it will give testimony about those who touched it in a proper manner." Tirmidhi, Ibn Majah and Darimi transmitted it.
وَعَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي الْحَجَرِ: «وَاللَّهِ لَيَبْعَثَنَّهُ اللَّهُ يَوْمَ الْقِيَامَةِ لَهُ عَيْنَانِ يُبْصِرُ بِهِمَا وَلِسَانٌ يَنْطِقُ بِهِ يَشْهَدُ عَلَى مَنِ اسْتَلَمَهُ بِحَقٍّ» . رَوَاهُ التِّرْمِذِيّ وَابْن مَاجَه والدارمي
In-book reference: Mishkat al-Masabih Book 10 Chapter 4b Hadith 5
Mishkat al-Masabih 2579
Ibn ‘Umar said that he heard Allah's Messenger ﷺ say, “The Corner and the Station are two of the sapphires of paradise whose light Allah has obliterated. If He had not done so, they would have illuminated everything between the East and West." Tirmidhi transmitted it.
وَعَنِ ابْنِ عُمَرَ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «إِنَّ الرُّكْنَ وَالْمَقَامَ يَاقُوتَتَانِ مِنْ يَاقُوتِ الْجَنَّةِ طَمَسَ اللَّهُ نورَهما وَلَو لم يطمِسْ نورَهما لأضاءا مَا بينَ المشرقِ والمغربِ» . رَوَاهُ التِّرْمِذِيّ
In-book reference: Mishkat al-Masabih Book 10 Chapter 4b Hadith 6
Mishkat al-Masabih 2580
‘Ubaid b. ‘Umair said
Ibn ‘Umar used to press towards the two corners in a manner I have not seen any of the companions of Allah's Messenger ﷺ press. He said, “If I do so, it is because I heard Allah's Messenger ﷺ say that stroking them is an atonement for sins; and I heard him say that if anyone goes round this House for a week and counts his circuits, it will be like setting free a slave; I heard him say that no one will place one foot on the ground and raise the other without Allah removing a sin from him on account of it and recording a blessing for him on account of it.” Tirmidhi transmitted it.وَعَن عُبيدِ بنِ عُمَيرٍ: أَنَّ ابْنَ عُمَرَ كَانَ يُزَاحِمُ عَلَى الرُّكْنَيْنِ زِحَامًا مَا رَأَيْتُ أَحَدًا مِنْ أَصْحَابِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُزَاحِمُ عَلَيْهِ قَالَ: إِنْ أَفْعَلْ فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «إِنَّ مَسْحَهُمَا كَفَّارَةٌ لِلْخَطَايَا» وَسَمِعْتُهُ يَقُولُ: «مَنْ طَافَ بِهَذَا الْبَيْتِ أُسْبُوعًا فَأَحْصَاهُ كَانَ كَعِتْقِ رَقَبَةٍ» . وَسَمِعْتُهُ يَقُولُ: «لَا يَضَعُ قَدَمًا وَلَا يَرْفَعُ أُخْرَى إِلا حطَّ اللَّهُ عنهُ بهَا خَطِيئَة وكتبَ لهُ بهَا حَسَنَة» . رَوَاهُ التِّرْمِذِيّ
In-book reference: Mishkat al-Masabih Book 10 Chapter 4b Hadith 7
Mishkat al-Masabih 2581
‘Abdallah b. as-Sa’ib said that he heard Allah's Messenger ﷺ say between the two corners, “O Allah bring us a blessing in this world and a blessing in the next, and guard us from the punishment of hell." Abu Dawud transmitted it.
وَعَن عبد الله بن السَّائِب قَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ مَا بَيْنَ الرُّكْنَيْنِ: (رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَاب النَّار) رَوَاهُ أَبُو دَاوُد
In-book reference: Mishkat al-Masabih Book 10 Chapter 4b Hadith 8
Mishkat al-Masabih 2582
Safiya daughter of Shaiba said that the daughter of Abu Tujrat told her she had entered the house of the family of Abu Husain along with some women of Quraish and they had watched Allah's Messenger ﷺ while he was running between as-Safa and al-Marwa. She saw his lower garment moving round as he ran because of the vigour with which he did it, and she heard him saying, “Run, for Allah has prescribed running for you." It is transmitted in Sharh as-sunna, and Ahmad transmitted it with some difference.
وَعَن صفيةَ بنتِ شيبةَ قَالَتْ: أَخْبَرَتْنِي بِنْتُ أَبِي تُجْرَاةَ قَالَتْ: دَخَلْتُ مَعَ نِسْوَةٍ مِنْ قُرَيْشٍ دَارَ آلِ أَبِي حُسَيْنٍ نَنْظُرُ إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَهُوَ يَسْعَى بَيْنَ الصَّفَا وَالْمَرْوَةِ فَرَأَيْتُهُ يَسْعَى وَإِنَّ مِئْزَرَهُ لَيَدُورُ مِنْ شِدَّةِ السَّعْيِ وَسَمِعْتُهُ يَقُولُ: «اسْعَوْا فَإِنَّ اللَّهَ كَتَبَ عَلَيْكُمُ السَّعْيَ» . رَوَاهُ فِي شَرْحِ السُّنَّةِ وَرَوَاهُ أَحْمد مَعَ اخْتِلَاف
In-book reference: Mishkat al-Masabih Book 10 Chapter 4b Hadith 9
Mishkat al-Masabih 2583
Qudama b. ‘Abdallah b. 'Ammar said that he saw Allah's Messenger ﷺ running between as-Safa and al-Marwa on a camel without striking it, or driving people away, or telling them to move aside. It is transmitted in Sharh as-sunna.
وَعَنْ قُدَامَةَ بْنِ عَبْدِ اللَّهِ بْنِ عَمَّارٍ قَالَ: رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَسْعَى بَيْنَ الصَّفَا وَالْمَرْوَةِ عَلَى بَعِيرٍ لَا ضرب وَلَا طرد وَلَا إِلَيْك. رَوَاهُ فِي شرح السّنة
In-book reference: Mishkat al-Masabih Book 10 Chapter 4b Hadith 10
Mishkat al-Masabih 2584
Ya'la b. Umayya said that Allah's Messenger ﷺ went round the House wearing a green Yamani mantle under his right armpit with the end over his left shoulder. Tirmidhi, Abu Dawud, Ibn Majah and Darimi transmitted it.
وَعَنْ يَعْلَى بْنِ أُمَيَّةَ قَالَ: إِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ طَافَ بِالْبَيْتِ مُضْطَجعا بِبُرْدٍ أَخْضَرَ. رَوَاهُ التِّرْمِذِيُّ وَأَبُو دَاوُدَ وَابْنُ مَاجَهْ وَالدَّارِمِيُّ
In-book reference: Mishkat al-Masabih Book 10 Chapter 4b Hadith 11
Mishkat al-Masabih 2585
Ibn ‘Abbas said that Allah's Messenger ﷺ and his companions performed an ‘umra from al-Ji'rana (A place where there was water less than half way from Mecca to at-Ta’if) and ran three times round the House. They put their upper garments under their armpits and threw the ends over their left shoulders. Abu Dawud transmitted it.
وَعَنِ ابْنِ عَبَّاسٍ أَنَّ رَسُولَ اللَّهِ صَلَّى الله عَلَيْهِ وَسلم وأصحابَه اعتمروا من الجعْرانة فَرَمَلُوا بِالْبَيْتِ ثَلَاثًا وَجَعَلُوا أَرْدِيَتَهُمْ تَحْتَ آبَاطِهِمْ ثُمَّ قَذَفُوهَا عَلَى عَوَاتِقِهِمُ الْيُسْرَى. رَوَاهُ أَبُو دَاوُد
In-book reference: Mishkat al-Masabih Book 10 Chapter 4b Hadith 12
Chapter 4c: Entering Mecca and the Circumambulation - Section 3
باب دخول مكة والطواف - الفصل الثالث
Mishkat al-Masabih 2586, 2587
Ibn ‘Umar said, “We did not give up touching these two corners, the Yamani and the stone, whether it was difficult or easy, since I saw Allah's Messenger ﷺ touch them." In a version by both of them Nafi’ said he saw Ibn ‘Umar touching the stone with his hand, after which he kissed his hand. He said, “I have not given it up since I saw Allah's Messenger ﷺ doing it." Bukhari and Muslim.
عَنِ ابْنِ عُمَرَ قَالَ: مَا تَرَكْنَا اسْتِلَامَ هَذَيْنِ الرُّكْنَيْنِ: الْيَمَانِي وَالْحَجَرِ فِي شِدَّةٍ وَلَا رخاء مُنْذُ رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يستلمهما وَفِي رِوَايَةٍ لَهُمَا: قَالَ نَافِعٌ: رَأَيْتُ ابْنَ عُمَرَ يَسْتَلِمُ الْحَجَرَ بِيَدِهِ ثُمَّ قَبَّلَ يَدَهُ وَقَالَ: مَا تَرَكْتُهُ مُنْذُ رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَفْعَله
In-book reference: Mishkat al-Masabih Book 10 Chapter 4c Hadith 1
Mishkat al-Masabih 2588
Umm Salama said that she complained to Allah's Messenger ﷺ of being ill, and he told her to perform the circumambulation behind the people riding. She did so, and Allah's Messenger ﷺ was praying towards the side of the House and reciting, “By at-Tur and a Book inscribed.”( Qur’an, 52. The text here has bit-Tur, whereas the Qur’an has wat-Tur. Bukhari has wat- Tur in Hajj, 64, but he has bit-Tur ,in Salat, 78, Hajj, 74, and Tafsir Surat at-Tur, 1). (Bukhari and Muslim)
وَعَنْ أُمِّ سَلَمَةَ قَالَتْ: شَكَوْتُ إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنِّي أَشْتَكِي. فَقَالَ: «طُوفِي مِنْ وَرَاءِ النَّاسِ وَأَنْتِ رَاكِبَةٌ» فَطُفْتُ وَرَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُصَلِّي إِلَى جَنْبِ الْبَيْتِ يَقْرَأُ ب (الطُّورِ وكِتَابٍ مسطور)
In-book reference: Mishkat al-Masabih Book 10 Chapter 4c Hadith 2
Mishkat al-Masabih 2589
‘Abis b Rabi'a said he saw ‘Umar kissing the stone and saying, “I know for sure that you are a stone which can neither benefit nor injure, and had I not seen Allah's Messenger ﷺ kissing you I would not have kissed you.” (Bukharl and Muslim.)
وَعَنْ عَابِسِ بْنِ رَبِيعَةَ قَالَ: رَأَيْت عمر يقبل الْحجر وَيَقُول: وَإِنِّي لَأَعْلَمُ أَنَّكَ حَجَرٌ مَا تَنْفَعُ وَلَا تَضُرُّ وَلَوْلَا أَنِّي رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يقبل مَا قبلتك
In-book reference: Mishkat al-Masabih Book 10 Chapter 4c Hadith 3
Mishkat al-Masabih 2590
Abu Huraira reported the Prophet (ﷺ) as saying, “Seventy angels have been put in charge of it (i.e. the Yamani corner), so if anyone says, ‘O Allah, I ask Thee for pardon and wellbeing in this world and the next; our Lord, bring us a blessing in this world and a blessing in the next, and guard us from the punishment of hell’, they will say Amen.” Ibn Majah transmitted it.
وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «وُكِّلَ بِهِ سَبْعُونَ مَلَكًا» يَعْنِي الرُّكْنَ الْيَمَانِيَ " فَمَنْ قَالَ: اللَّهُمَّ إِنِّي أَسْأَلُكَ الْعَفْوَ وَالْعَافِيَةَ فِي الدُّنْيَا وَالْآخِرَةِ رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ قَالُوا: آمين ". رَوَاهُ ابْن مَاجَه
In-book reference: Mishkat al-Masabih Book 10 Chapter 4c Hadith 4
Mishkat al-Masabih 2591
He reported the Prophet (ﷺ) as saying, “If anyone goes round the House not talking except to say, ‘Glory be to Allah; Praise be to Allah; there is no Allah but Allah; Allah is most great; there is no might and no power except in Allah’s ten evil deeds will be blotted out from him, ten blessings will be recorded for him, and he will be raised ten degrees. If anyone goes round and talks while doing so, he will wade in mercy like him who wades in water.”( Mirqat 3, 215 says Tibi understands 'talks’ to refer to the phrases mentioned above, and trusts this as a repetition of what has preceded ; but Ibn Hajar understands it as referring to other words and so meriting a lesser reward. Tibi’s explanation is preferred) Ibn Majah transmitted it.
وَعَنْهُ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: " مَنْ طَافَ بِالْبَيْتِ سَبْعًا وَلَا يَتَكَلَّمُ إِلَّا بِ: سُبْحَانَ اللَّهِ وَالْحَمْدُ لِلَّهِ وَلَا إِلَهَ إِلَّا اللَّهُ وَاللَّهُ أَكْبَرُ وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ مُحِيَتْ عَنْهُ عَشْرُ سَيِّئَاتٍ وَكُتِبَ لَهُ عَشْرُ حَسَنَاتٍ وَرُفِعَ لَهُ عَشْرُ دَرَجَاتٍ. وَمَنْ طَافَ فَتَكَلَّمَ وَهُوَ فِي تِلْكَ الْحَالِ خَاضَ فِي الرَّحْمَةِ بِرِجْلَيْهِ كَخَائِضِ الماءِ برجليه ". رَوَاهُ ابْن مَاجَه
In-book reference: Mishkat al-Masabih Book 10 Chapter 4c Hadith 5
Chapter 5a: The Standing at `Arafa - Section 1
باب الوقوف بعرفة - الفصل الأول
Mishkat al-Masabih 2592
Muhammad b. Abu Bakr ath-Thaqafi said that he asked Anas b. Malik when they were going in the morning from Mina to ‘Arafa how they used to conduct themselves on that day along with Allah's Messenger ﷺ, and he replied, “Those of us who raised their voices in the talbiya did so without any objection being made, and those of us who cried ‘Allah is most great’ did so without any objection being made." Bukhari and Muslim.
عَن محمدِ بن أبي بكرٍ الثَقَفيُّ أَنَّهُ سَأَلَ أَنَسَ بْنَ مَالِكٍ وَهُمَا غَادِيَانِ مِنْ مِنًى إِلَى عَرَفَةَ: كَيْفَ كُنْتُمْ تَصْنَعُونَ فِي هَذَا الْيَوْمِ مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ؟ فَقَالَ: كَانَ يُهِلُّ مِنَّا الْمُهِلُّ فَلَا يُنْكَرُ عَلَيْهِ وَيُكَبِّرُ الْمُكَبِّرُ مِنَّا فَلَا يُنكَرُ عَلَيْهِ
In-book reference: Mishkat al-Masabih Book 10 Chapter 5a Hadith 1
Mishkat al-Masabih 2593
Jabir reported Allah's Messenger ﷺ as saying, “I have sacrificed here, but the whole of Mina is a place of sacrifice, so sacrifice where you are staying. I have stood here, but all ‘Arafa is a place for standing. I have stood here, but all Jam' (A name for al-Muzdalifa, but it is also said to include the whole area between Mina and Arafa) is a place for standing." Muslim transmitted it.
وَعَنْ جَابِرٍ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «نحرتُ هَهُنَا وَمِنًى كُلُّهَا مَنْحَرٌ فَانْحَرُوا فِي رِحَالِكُمْ. وَوَقَفْتُ هَهُنَا وعرفةُ كلُّها موقفٌ. ووقفتُ هَهُنَا وجَمْعٌ كلُّها موقفٌ» . رَوَاهُ مُسلم
In-book reference: Mishkat al-Masabih Book 10 Chapter 5a Hadith 2
Mishkat al-Masabih 2594
‘A’isha reported Allah's Messenger ﷺ as saying, “There is no day when Allah sets free more servants from hell than the day of ‘Arafa. He draws near, then praises them (Literally, ‘boasts of them.’) to the angels saying, ‘What do these want ?”’(The reference is probably to their undertaking the vicissitudes of the Pilgrimage) Muslim transmitted it.
وَعَنْ عَائِشَةَ قَالَتْ: إِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: " مَا مِنْ يَوْمٍ أَكْثَرَ مِنْ أَنْ يُعْتِقَ اللَّهُ فِيهِ عَبْدًا مِنَ النَّارِ مِنْ يَوْمِ عَرَفَةَ وَإِنَّهُ لَيَدْنُو ثُمَّ يُبَاهِي بِهِمُ الْمَلَائِكَةَ فَيَقُولُ: مَا أَرَادَ هَؤُلَاءِ ". رَوَاهُ مُسلم
In-book reference: Mishkat al-Masabih Book 10 Chapter 5a Hadith 3
Chapter 5b: The Standing at `Arafa - Section 2
باب الوقوف بعرفة - الفصل الثاني
Mishkat al-Masabih 2595
‘Amr b. ‘Abdallah b. Safwan quoted a maternal uncle of his called Yazid b. Shaiban who said
We were in a place of standing of ours at ‘Arafa (which ‘Amr indicated was very far away from where the imam was standing), when Ibn Mirba' al-Ansari came to us and told us he had brought this message for us from Allah's Messenger ﷺ, “Stand where you are performing your devotions, for you are conforming to an old practice of your father Abraham." Reported by Tirmidhi, Abu Dawud, Nasa’i, and Ibn Majah.عَنْ عَمْرِو بْنِ عَبْدِ اللَّهِ بْنِ صَفْوَانَ عَنْ خَالٍ لَهُ يُقَالُ لَهُ يَزِيدُ بْنُ شَيْبَانَ قَالَ: كُنَّا فِي مَوْقِفٍ لَنَا بِعَرَفَةَ يُبَاعِدُهُ عَمْرٌو مِنْ مَوْقِفِ الْإِمَامِ جِدًّا فَأَتَانَا ابْنُ مِرْبَعٍ الْأَنْصَارِيُّ فَقَالَ: إِنِّي رَسُولُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِلَيْكُمْ يَقُولُ لَكُمْ: «قِفُوا عَلَى مَشَاعِرِكُمْ فَإِنَّكُمْ عَلَى إِرْثِ من إِرْثِ أَبِيكُمْ إِبْرَاهِيمَ عَلَيْهِ السَّلَامُ» . رَوَاهُ التِّرْمِذِيُّ وَأَبُو دَاوُدَ وَالنَّسَائِيُّ وَابْنُ مَاجَهْ
In-book reference: Mishkat al-Masabih Book 10 Chapter 5b Hadith 1
Mishkat al-Masabih 2596
Jabir reported Allah's Messenger ﷺ as saying, “The whole of ‘Arafa is a place of standing, the whole of Mina is a place of sacrifice, the whole of al-Muzdalifa is a place of standing, and all the passes of Mecca are a thoroughfare and a place of sacrifice.” Abu Dawud and Darimi transmitted it.
وَعَنْ جَابِرٍ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «كُلُّ عَرَفَةَ مَوْقِفٌ وَكُلُّ مِنًى مَنْحَرٌ وَكُلُّ الْمُزْدَلِفَةِ مَوْقِفٌ وَكُلُّ فِجَاجِ مَكَّةَ طَرِيقٌ وَمَنْحَرٌ» . رَوَاهُ أَبُو دَاوُدَ وَالدَّارِمِيُّ
In-book reference: Mishkat al-Masabih Book 10 Chapter 5b Hadith 2
Mishkat al-Masabih 2597
Khalid b. Haudha said he saw the Prophet (ﷺ) addressing the people on the day of ‘Arafa standing in the stirrups on a camel. Abu Dawud transmitted it.
وَعَن خالدِ بنَ هَوْذَةَ قَالَ: رَأَيْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَخْطُبُ النَّاسَ يَوْمَ عَرَفَةَ عَلَى بَعِيرٍ قَائِمًا فِي الركابين. رَوَاهُ أَبُو دَاوُد
In-book reference: Mishkat al-Masabih Book 10 Chapter 5b Hadith 3
Mishkat al-Masabih 2598, 2599
‘Amr b. Shu'aib, on his father’s authority, quoted his grandfather as saying that the Prophet (ﷺ) said, “The best supplication is that on the day of ‘Arafa, and the best thing which I and the prophets before me have said is, ‘There is no Allah but Allah alone who has no partner; to Him belongs the dominion, to Him praise is due, and He is omnipotent’.’’ Tirmidhi transmitted it, and Malik transmitted on the authority of Talha b. ‘Ubaidallah up to “who has no partner.”
وَعَنْ عَمْرِو بْنِ شُعَيْبٍ عَنْ أَبِيهِ عَنْ جَدِّهِ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: " خَيْرُ الدُّعَاءِ دُعَاءُ يَوْمِ عَرَفَةَ وَخَيْرُ مَا قُلْتُ أَنَا وَالنَّبِيُّونَ مِنْ قَبْلِي: لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْء قدير ". رَوَاهُ التِّرْمِذِيّ وروى مالكٌ عَنْ طَلْحَةَ بْنِ عُبَيْدِ اللَّهِ إِلَى قَوْلِهِ: «لَا شريك لَهُ»
In-book reference: Mishkat al-Masabih Book 10 Chapter 5b Hadith 4
