On the authority of Abu Hurairah (may Allah be pleased with him), the Messenger of Allah (peace and blessings be upon him) said: “An Umrah to another Umrah is an expiation for what is between them, and there is no reward for an accepted Hajj except Paradise.” Agreed upon. 1.1 - Authentic. Narrated by Al-Bukhari (1773) and Muslim (1349). The most accurate meaning of “accepted” is: that which is free from sin. I say: This hadith indicates the desirability of repeating Umrah, contrary to those who say it is disliked. And Allah knows best.

On the authority of Aisha, may God be pleased with her, she said: {I said: O Messenger of God! Is jihad obligatory for women?} He said: "Yes, they have a form of jihad that does not involve fighting: Hajj and Umrah." This was narrated by Ahmad and Ibn Majah, and the wording is his. Its chain of narration is authentic, and its origin is in Sahih al-Bukhari. 1 - Authentic. Narrated by Ahmad (6/165) and Ibn Majah (2901). The statement by al-Hafiz that the wording is Ibn Majah's is of no benefit, as it is found in Ahmad with the same wording. Yes, it is found in Ahmad in other places with different wording. 2 - Al-Bukhari, no. (1520), on the authority of Aisha, the Mother of the Believers, may God be pleased with her, who said: "O Messenger of God! We consider jihad to be the best of deeds, so should we not participate in jihad?" He said: “No. But the best form of jihad is a righteous Hajj.” In another narration (1761): “But the best and most beautiful form of jihad is Hajj, a righteous Hajj.” He has other wordings with him, Ahmad, and others, and I have detailed that in “Al-Asl.”

Ibn 'Adi also narrated it from another weak chain of transmission on the authority of Jabir, attributed to the Prophet: "Hajj and 'Umrah are two obligatory acts." This chain is: 1- Very weak. Narrated by Ibn 'Adi (7/2507), and its chain of transmission includes a narrator whose narrations are rejected. 2- Weak. Narrated by Ibn 'Adi in "Al-Kamil" (4/1468), and he deemed it weak.

On the authority of Anas - may God be pleased with him - who said: {It was said, O Messenger of God, what is the way?} He said: "Provisions and a mount"} Narrated by Ad-Daraqutni and authenticated by Al-Hakim, and the more likely version is that it is mursal (a hadith with a missing link in the chain of narration). 1.1 - Weak. Narrated by Ad-Daraqutni (2/216) and Al-Hakim (1/442) on the authority of Qatadah, on the authority of Anas, attributed to the Prophet (peace and blessings be upon him), and this is an error. The correct version is as Ibn Abd Al-Hadi said in “At-Tanqih,” quoting from “Al-Irwa’” (4/161): “The correct version is on the authority of Qatadah, on the authority of Al-Hasan, on the authority of the Prophet (peace and blessings be upon him) as mursal, and as for attributing it to the Prophet (peace and blessings be upon him) on the authority of Anas, it is an error.”

Al-Tirmidhi also included it in his collection from the hadith of Ibn Umar, and its chain of narration is weak. 1.1 - very weak. It was narrated by Al-Tirmidhi (813) and its chain of narration includes a rejected narrator. The hadith has also been narrated from a group of other Companions, may God be pleased with them, and all of them are weak and not suitable for consideration. This is explained in the original text.

On the authority of Ibn Abbas, may God be pleased with them both: {The Prophet, peace and blessings be upon him, met a group of riders at Ar-Rawha’ and asked, “Who are you?” They replied, “We are Muslims.” They then asked, “Who are you?” He replied, “I am the Messenger of God, peace and blessings be upon him.” A woman then held up a child to him and asked, “Is this child performing Hajj?”} He said, "Yes, and you will be rewarded." [Narrated by Muslim 1.1 - Sahih. Narrated by Muslim (1336). Ar-Rawha' is a place thirty-six miles from Medina.]

And on his authority, he said: “Al-Fadl ibn Abbas was riding behind the Messenger of Allah (peace and blessings be upon him). Then a woman from Khath'am came, and Al-Fadl began to look at her and she at him, and the Prophet (peace and blessings be upon him) kept turning Al-Fadl's face to the other side. So she said: ‘O Messenger of Allah, the obligation of Hajj, which Allah has prescribed for His servants, has come upon my father when he is an old man.’” He is old and cannot stay on his mount. Should I perform Hajj on his behalf? He said: “Yes.” This was during the Farewell Pilgrimage. Agreed upon, and the wording is from Al-Bukhari. 1.1 - Sahih. Narrated by Al-Bukhari (1513) and Muslim (1334).

And on his authority: {A woman from Juhaynah came to the Prophet (peace and blessings be upon him) and said: My mother vowed to perform Hajj, but she did not perform it before she died. Should I perform Hajj on her behalf? He said: “Yes, perform Hajj on her behalf. Tell me, if your mother had a debt, would you pay it off?”} Fulfill your obligations to God, for God is most deserving of fulfillment. (Narrated by Al-Bukhari 2.1) - This is how it appears in the original text, in "Al-Sahih," the printed edition, and the commentary. In manuscript "A," it is corrupted to "In." (2) - Authentic. Narrated by Al-Bukhari (1852).

On his authority, he said: The Messenger of Allah (peace and blessings be upon him) said: “Any boy who performs Hajj and then reaches puberty must perform Hajj again. And any slave who performs Hajj and is then freed must perform Hajj again.” It was narrated by Ibn Abi Shaybah and al-Bayhaqi, and its narrators are trustworthy. However, there is disagreement regarding its attribution to the Prophet (peace and blessings be upon him). The established view is that it is a statement of a Companion (not directly attributed to the Prophet).¹ - As Al-Hafiz himself stated in “Al-Talkhis” (2/220) - and it is a statement attributed to a Companion. It was narrated by Al-Bayhaqi (4/325) who added: “And any Bedouin who performs Hajj and then emigrates must perform another Hajj.” I did not find this hadith in the printed edition of the work.

On his authority: I heard the Messenger of Allah - may God bless him and grant him peace - giving a sermon, saying: {“No man should be alone with a woman except when a male relative is with her, and no woman should travel except with a male relative.” Then a man stood up and said: “O Messenger of God, my wife has gone out for Hajj, and I have been enlisted in such and such a campaign.” He said: “Go and perform Hajj with your wife.”} Agreed upon, and the wording is from Muslim 1.1 - Authentic. Narrated by Al-Bukhari (1862) and Muslim (1341). See the first proof from my treatise: “The Clearest Explanation Regarding the Ruling on Women Traveling.”

And on his authority: {That the Prophet - may God bless him and grant him peace - heard a man saying: “Labbayk on behalf of Shubrumah.” He said: “Who is Shubrumah?” He said: “A brother of mine, or a relative of mine.” He said: “Have you performed Hajj for yourself?” He said: “No.” He said: “Perform Hajj for yourself, then perform Hajj for Shubrumah.”} Narrated by Abu Dawud and Ibn Majah, and authenticated by Ibn Hibban. The more likely opinion according to Ahmad is that it is a statement of a Companion (not directly attributed to the Prophet). 1.1 - Weak. It was narrated by Abu Dawud (1811), Ibn Majah (2903), and Ibn Hibban (962). There is much disagreement regarding this hadith, but it has been deemed weak by prominent scholars such as Ahmad, al-Tahawi, al-Daraqutni, Ibn Daqiq al-Eid, and others. Therefore, God willing, their opinion will be the correct one.

On his authority, he said: The Messenger of God, may God bless him and grant him peace, addressed us and said: “God has prescribed Hajj for you.” Then Al-Aqra’ bin Habis stood up and said: “Is it every year, O Messenger of God?” He said: “If I had said it, it would have become obligatory. Hajj is once, and anything beyond that is voluntary.” Narrated by the five compilers of Hadith, except for al-Tirmidhi. 1.1 - Authentic. Narrated by Abu Dawud (1721), al-Nasa’i (5/111), Ibn Majah (2886), and Ahmad (3303) and (3510). Al-Hafiz quoted the Hadith with its meaning. Ahmad added in another narration: “And if it were obligatory, you would not listen, nor would you obey.” It is found in al-Nasa’i with the wording: “Then you would neither listen to me nor obey me.”

Its origin is in Muslim, from the hadith of Abu Hurairah - may God be pleased with him - 1.1 - authentic. Narrated by Muslim (1337), on the authority of Abu Hurairah, who said: The Messenger of God, may God bless him and grant him peace, addressed us, saying: “O people! God has made Hajj obligatory upon you, so perform Hajj.” A man asked: “Every year, O Messenger of God?” He remained silent until the man asked three times. Then the Messenger of God, may God bless him and grant him peace, said: “If I had said: Yes, it would have become obligatory, and you would not have been able to perform it.” Then he said: “Leave me alone as long as I leave you alone. Those who came before you were destroyed because of their excessive questioning and their disagreements with their prophets. So, if I command you to do something, do as much of it as you are able. And if I forbid you from something, then leave it.”

On the authority of Ibn Abbas, may God be pleased with them both; The Prophet (peace and blessings be upon him) designated Dhul-Hulayfah as the miqat for the people of Medina, Al-Juhfah for the people of Syria, Qarn al-Manazil for the people of Najd, and Yalamlam for the people of Yemen. These are the miqats for them and for anyone else who passes by them intending Hajj or Umrah. And whoever is closer than that, then from where he is, even the people of Mecca from Mecca. (Agreed upon) 1.1 - Authentic. Narrated by Al-Bukhari (1524) and Muslim (1181).

On the authority of Aisha, may God be pleased with her: “The Prophet, peace and blessings be upon him, designated Dhat Irq as the miqat for the people of Iraq.” Narrated by Abu Dawud and An-Nasa’i. 1.1 - Authentic. Narrated by Abu Dawud (1739) and An-Nasa’i (5/125). The wording is Abu Dawud’s, while An-Nasa’i’s wording is: “The Messenger of God, peace and blessings be upon him, designated Dhul-Hulayfah as the miqat for the people of Madinah, Al-Juhfah for the people of Syria and Egypt, Dhat Irq for the people of Iraq, Qarn for the people of Najd, and Yalamlam for the people of Yemen.” I say: Although this hadith is considered weak, it has supporting narrations that strengthen it, such as the following hadith.

Its origin is with Muslim from the hadith of Jabir, except that its narrator doubted its attribution to the Prophet (peace and blessings be upon him). 1.1 - Sahih. It is in Muslim (1183), and it is through the chain of transmission of Abu al-Zubayr, who heard Jabir ibn Abdullah being asked about the place of ihram. He said: I heard (I think he attributed it to the Prophet, peace and blessings be upon him) he said: The place of ihram for the people of Medina is from Dhu al-Hulayfah, and the other chain is: al-Juhfah, and the place of ihram for the people of Iraq is from Dhat Irq, and the place of ihram for the people of Najd is from Qarn, and the place of ihram for the people of Yemen is from Yalamlam. I said: But the hadith has new chains of transmission without this doubt that occurred in the narration of Muslim, as in al-Bayhaqi (5/27) with a sound chain of transmission, and that is why al-Hafiz said in “al-Fath” (3/390): “The hadith is strengthened by the sum of the chains of transmission.”

And in al-Bukhari: {That Umar was the one who designated Dhat Irq} 1.1 - Sahih. Narrated by al-Bukhari (1531), on the authority of Ibn Umar, may God be pleased with them both, who said: When these two cities were conquered, they came to Umar and said: O Commander of the Faithful, the Messenger of God, may God bless him and grant him peace, designated Qarn for the people of Najd, and it is off our route, and if we want to go to Qarn, it will be difficult for us. He said: Then look for a place parallel to it on your route. So he designated Dhat Irq for them. I say: The two cities referred to are Kufa and Basra, and “Dhat Irq” was named so because it contains Irq, which is a small mountain.

And in the collections of Ahmad, Abu Dawud, and al-Tirmidhi, on the authority of Ibn Abbas: “The Prophet (peace and blessings be upon him) designated al-‘Aqiq as the miqat for the people of the East.”¹ This hadith is weak. It was narrated by Ahmad (3205), Abu Dawud (1740), and al-Tirmidhi (832) through the chain of transmission of Yazid ibn Abi Ziyad, on the authority of Muhammad ibn Ali ibn Abdullah ibn Abbas, on the authority of his grandfather. Al-Tirmidhi said: “This is a hasan hadith.” I say: No. Yazid is weak, and the hadith has a break in its chain of transmission, as Muhammad ibn Ali did not hear from his grandfather, as stated by Muslim and Ibn al-Qattan. Furthermore, Shaykh Shakir (may God have mercy on him) authenticated this hadith and offered unconvincing explanations for these two defects.

Narrated by Aisha (may Allah be pleased with her): “We went out with the Prophet (peace and blessings be upon him) during the Farewell Pilgrimage. Some of us entered into the state of ihram for Umrah, some for Hajj and Umrah, some for Hajj only, and the Messenger of Allah (peace and blessings be upon him) entered into the state of ihram for Hajj. Those who entered into the state of ihram for Umrah exited ihram, but those who entered into the state of ihram for Hajj, or combined Hajj and Umrah, did not exit ihram until the day of…” The sacrifice (of an animal) is agreed upon. 1.1 - Authentic. Narrated by Al-Bukhari (1562) and Muslim (1211) (118), and the wording is from Muslim.

On the authority of Ibn Umar, may God be pleased with them both, who said: “The Messenger of God, may God bless him and grant him peace, did not enter into the state of ihram except from the mosque.” Agreed upon. 1.1 - Authentic. Narrated by Al-Bukhari (1541) and Muslim (1186), and they added: “Meaning: the mosque of Dhu al-Hulayfah.”

On the authority of Khallad ibn al-Sa’ib, on the authority of his father (may God be pleased with him), that the Messenger of God (peace and blessings be upon him) said: “Gabriel came to me and commanded me to order my companions to raise their voices in the declaration of faith.” It was narrated by the five compilers of Hadith, and authenticated by al-Tirmidhi and Ibn Hibban. 1.1 - Sahih. It was narrated by Abu Dawud (1814), al-Nasa’i (5/162), al-Tirmidhi (829), Ibn Majah (2922), Ahmad (4/55), and Ibn Hibban. 3791) Al-Tirmidhi said: “It is good and authentic.”

On the authority of Zayd ibn Thabit (may God be pleased with him), that the Prophet (peace and blessings be upon him) removed his clothes for his Ihram and performed Ghusl (ritual bath). This was narrated by al-Tirmidhi, who graded it as Hasan (good). Al-Tirmidhi (830) narrated it and said: It is Hasan Gharib (good and rare). I say: It has two supporting narrations on the authority of Aisha and Ibn Abbas, which I have included in al-Asl.

On the authority of Ibn Umar, may God be pleased with them both: {The Messenger of God, may God bless him and grant him peace, was asked: What clothes should a pilgrim in ihram wear?} He said: “Do not wear shirts, turbans, trousers, cloaks, or shoes, unless someone cannot find sandals, in which case he may wear shoes, but he should cut them below the ankles. And do not wear any garment that has been touched by saffron or safflower.” Agreed upon, and the wording is Muslim’s. 1.1 - Sahih. Narrated by Al-Bukhari. (1542), and Muslim (1177).

On the authority of Aisha, may God be pleased with her, she said: “I used to perfume the Messenger of God, may God bless him and grant him peace, for his ihram before he entered ihram, and for his release from ihram before he circumambulated the Kaaba.” Agreed upon. 1.1 - Sahih. Narrated by Al-Bukhari (1539) and Muslim (1189) (33).

On the authority of Uthman ibn Affan (may Allah be pleased with him), the Messenger of Allah (peace and blessings be upon him) said: “A person in a state of ihram should neither marry nor give someone in marriage, nor propose marriage.” Narrated by Muslim (1409). [Sahih - authentic]

On the authority of Abu Qatadah al-Ansari (may Allah be pleased with him), regarding the story of his hunting a wild donkey while not in a state of ihram, he said: The Messenger of Allah (peace and blessings be upon him) said to his companions, who were in a state of ihram: “Did any of you order him or indicate anything to him?” They said: “No.” He said: “Then eat what remains of its meat.” Agreed upon. 1.1 - Sahih. Narrated by al-Bukhari (1824) And Muslim (1196).

On the authority of As-Sa'b ibn Jaththama Al-Laythi (may Allah be pleased with him), he presented a wild donkey to the Messenger of Allah (peace and blessings be upon him) while he was at Al-Abwa' or Waddan. The Prophet returned it to him, saying, "We only returned it to you because we are in a state of ihram." (Agreed upon). 1.1 - Authentic. Narrated by Al-Bukhari (1825) and Muslim (1193). As-Sa'b: with a fatha on the Sad and a sukun on the 'Ayn, and it is sometimes corrupted in the letter "A" to "Ath-Tha'b." Jaththama: with a fatha on the Jim and a shadda on the Tha. Al-Abwa' and Budan are two places between Mecca and Medina.

On the authority of Aisha, may God be pleased with her, she said: The Messenger of God, peace and blessings be upon him, said: “There are five kinds of animals, all of them harmful, that may be killed in both the sacred precincts and outside them: the crow, the kite, the scorpion, the mouse, and the rabid dog.” Agreed upon. 1.1 - Authentic. Narrated by Al-Bukhari (1829) and Muslim (1198). The wording is Al-Bukhari’s, except that he did not include the word “in the sacred precincts.”

On the authority of Ibn Abbas, may God be pleased with them both, that the Prophet, peace and blessings be upon him, performed cupping while in a state of ihram. Agreed upon. 1.1 - Authentic. Narrated by Al-Bukhari (1835) and Muslim (1202).

On the authority of Ka'b ibn 'Ujrah (may Allah be pleased with him), he said: {I was brought to the Messenger of Allah (peace and blessings be upon him) with lice falling on my face. He said: "I did not think the pain had reached this point in you. Can you afford a sheep?" I said: "No." He said: "Then fast for three days, or feed six poor people, giving each poor person half a sa' (a unit of dry measure)."} Agreed upon. 1.1 - Narrated by Al-Bukhari (1816) and Muslim ( 1201), on the authority of Abdullah bin Maqal, who said: I sat with Kaab bin Ujrah, may God be pleased with him, and I asked him about the ransom, and he said: It was revealed specifically for me, but it is general for you… the hadith. I said: The wording is from Al-Bukhari.

On the authority of Abu Hurairah (may Allah be pleased with him), he said: “When Allah granted His Messenger (peace and blessings be upon him) victory over Mecca, the Messenger of Allah (peace and blessings be upon him) stood before the people, praised and glorified Allah, and then said: ‘Indeed, Allah prevented the elephant from entering Mecca and gave His Messenger and the believers authority over it. It was not made lawful for anyone before me, but it was made lawful for me for a brief period during the day, and it will never be made lawful again.’” It is permissible for anyone after me, so its game should not be disturbed, its thorns should not be cut, and its fallen fruit should not be taken except by one who announces it. And whoever has a relative killed has the choice between two options.” Al-Abbas said: “Except for the idhkhir grass, O Messenger of Allah, for we place it in our graves and our houses.” He said: “Except for the idhkhir grass.” Agreed upon. 1.1 - Sahih. Narrated by Al-Bukhari (3433) And Muslim (1355), and they added: “Then Abu Shah - a man from the people of Yemen - stood up and said: Write it down for me, O Messenger of God. So the Messenger of God, may God bless him and grant him peace, said: “Write it down for Abu Shah.” Al-Walid bin Muslim said: So I said to Al-Awza’i: What is his saying: Write it down for me, O Messenger of God? He said: This is the sermon that he heard from the Messenger of God, may God bless him and grant him peace.

On the authority of Abdullah ibn Zayd ibn Asim (may Allah be pleased with him), the Messenger of Allah (peace and blessings be upon him) said: “Indeed, Abraham sanctified Mecca and prayed for its people, and I have sanctified Medina just as Abraham sanctified Mecca, and I have prayed for its Sa’ and Mudd (measures of grain) to be twice the amount that Abraham prayed for the people of Mecca.” (Agreed upon). 1- This is the narration of Muslim, and in a narration by Bukhari and another by Muslim, it is “like 2. Muslim added: “with it.” 3. Authentic. Narrated by Al-Bukhari (2129) and Muslim (1360), and the wording is Muslim’s.

On the authority of Ali ibn Abi Talib (may God be pleased with him), who said: The Messenger of God (peace and blessings be upon him) said: “Medina is a sanctuary between ‘Ayr and Thawr.” Narrated by Muslim 1.1 - Sahih. Narrated by al-Bukhari (6755) and Muslim (1370). I do not know why al-Hafiz limited his attribution of the hadith to Sahih Muslim unless it was an oversight. Some issues have been raised regarding this hadith, and al-Hafiz (may God have mercy on him) answered them well. See “al-Fath” (4/82-83).

On the authority of Jabir ibn Abdullah, may God be pleased with them both: {The Messenger of God, may God’s prayers and peace be upon him, performed Hajj, and we went out with him until we reached Dhul-Hulayfah. Asma’ bint ‘Umays gave birth, and he said: “Take a bath and wrap yourself in a cloth, and enter into the state of Ihram.” The Messenger of God, may God’s prayers and peace be upon him, prayed in the mosque, then he rode Al-Qaswa’ until it was level with him on the desert.} He began with the declaration of God's oneness: "Here I am, O God, here I am. Here I am, You have no partner, here I am. Indeed, all praise, grace, and dominion belong to You. You have no partner." When we reached the Kaaba, he touched the Black Stone, then performed three rak'ahs at a brisk pace and four at a normal pace. Then he went to the Station of Abraham and prayed. Then he returned to the Black Stone and touched it. Then he went out through the door to Safa. When he approached the As-Safa read: “Indeed, As-Safa and Al-Marwa are among the symbols of Allah.” “I begin with what Allah began with.” So he ascended As-Safa until he saw the Kaaba, then he faced the Qibla. He declared the Oneness of Allah and magnified Him, saying: “There is no god but Allah, alone, without partner. To Him belongs dominion, and to Him belongs praise, and He is over all things competent. There is no god but Allah [alone].” He completed He fulfilled His promise, and He aided His servant, and He defeated the confederates alone.” Then he prayed three times between that, then he descended to al-Marwa, until his feet sank into the valley floor. [He ran] until they ascended. Then he walked to al-Marwa and did at al-Marwa as he had done at al-Safa… - and he mentioned the hadith. And in it: When the day came On the Day of Tarwiyah, they proceeded to Mina, and the Messenger of Allah (peace and blessings be upon him) rode there and prayed the noon, afternoon, sunset, night, and dawn prayers. Then he stayed a little while until the sun rose, and he continued until he reached Arafat. He found the tent had been pitched for him at Namirah 9, so he stayed there. When the sun had passed its zenith, he ordered Al-Qaswa’ to be saddled for him. He went to the bottom of the valley and addressed the people. Then he gave the call to prayer, then the iqamah, and prayed the noon prayer. Then he gave the iqamah again and prayed the afternoon prayer, and he did not pray anything in between. Then he rode until he came to the place of standing (at Arafat), and he positioned the belly of his camel, Al-Qaswa, towards the rocks, and he placed the rope of the footmen in front of him and faced the qibla. He remained standing until the sun set. The yellow hue faded slightly, until the sun disappeared. He pushed on, having tightened the reins of his camel, Al-Qaswa, so that its head almost touched the saddle's hilt. He gestured with his right hand, saying, "O people, tranquility, tranquility!" Each time he came to a rope, he loosened it slightly so that she could ascend. He continued until he reached Muzdalifah, where he prayed the Maghrib prayer. And the evening prayer, with one call to prayer and two calls to commence prayer, and he did not recite any supplications between them. Then he lay down until dawn, and he prayed the dawn prayer when the morning became clear to him, with one call to prayer and one call to commence prayer. Then he rode until he reached the Sacred Monument, and he faced the qibla, and he called upon Him, and he magnified Him, and he declared His oneness. He remained standing until it was very bright. Then he pushed Before the sun rose, he went to the valley of Muhassar and moved a little, then he took the middle path that leads to the large Jamrah, until he came to the Jamrah that is near the tree, and he threw seven pebbles at it, saying “Allahu Akbar” with each pebble, like the pebbles used for throwing. He threw from the valley, then he went to the place of sacrifice. Then he slaughtered the sacrificial animal, and the Messenger of Allah (peace and blessings be upon him) mounted his camel and proceeded to the Kaaba. He then prayed the noon prayer in Mecca. (Narrated by Muslim at length, p. 16). 1 - This refers to his camel (peace and blessings be upon him). 2 - In manuscript "A" it is incorrectly written as: "So he faced it and faced the qibla." 3 - This was omitted from both original manuscripts and was added from Muslim. 4 - Muslim added: "He said something similar." 5 - Muslim added: "If." 6 - It was omitted from the two original sources, and I added it from Muslim. 7 - In the two original sources: "ascended," and the correction is from Muslim. 8 - Thus in the two original sources, and in Muslim: "walked until he came to al-Marwa." 9 - A place next to Arafat, but not part of Arafat. 10 - That is, the path they take. 11 - Muslim added: "from the ropes." 12 - That is, he did not perform a voluntary prayer. 13 - Thus in the two original sources, and in Muslim: "and prayed." 14 - It was corrupted in manuscript "A" to: "until." 15 - Thus it is in Muslim, and in the two original sources: "then he supplicated, and glorified God, and declared His oneness." 16 - Authentic. Narrated by Muslim (1218). Our esteemed scholar, Muhammad Nasir al-Din al-Albani (may God preserve him), has a book titled "The Hajj of the Prophet (peace and blessings be upon him)," in which he included this hadith of Jabir and its additions from the books of Sunnah, and he arranged them in the best way. The formatting is good, and the book has been printed in several editions.

On the authority of Khuzaymah ibn Thabit (may Allah be pleased with him), that the Prophet (peace and blessings be upon him) used to ask Allah for His pleasure and Paradise after finishing his Talbiyah during Hajj or Umrah, and he would seek refuge in His mercy from Hellfire. This was narrated by al-Shafi'i with a weak chain of transmission. [1 - This is how it appears in the original texts. In "Musnad al-Shafi'i," it reads: "and he sought to be excused." 2 - Weak. It was narrated by al-Shafi'i in "al-Musnad" (1/307/797). Its chain of transmission includes Salih ibn Muhammad ibn Abi Za'idah, who is weak. As for al-Shafi'i's teacher, Ibrahim ibn Muhammad...] Although he was a liar, he was corroborated by others, so the defect in the hadith remained with Salih.

On the authority of Jabir (may Allah be pleased with him), who said: The Messenger of Allah (peace and blessings be upon him) said: “I slaughtered here, and all of Mina is a place of slaughter, so slaughter in your camps. I stood here, and all of Arafah is a place of standing. I stood here, and all of Muzdalifah is a place of standing.” Narrated by Muslim 1.1 - Sahih. Narrated by Muslim (2/893/145).

On the authority of Aisha, may God be pleased with her: “When the Prophet, peace and blessings be upon him, came to Mecca, he entered it from its highest point and exited from its lowest point.” Agreed upon. 1.1 - Authentic. Narrated by Al-Bukhari (1577) and Muslim (1258). Its highest point is the Al-Hajun road, and its lowest point is the Bab Al-Shabika road, passing through Jarwal.

On the authority of Ibn Umar, may God be pleased with them both: {He would not arrive in Mecca without spending the night at Dhu Tuwa until morning, then he would perform ghusl (ritual bath) and mention this to the Prophet, peace and blessings be upon him.} Agreed upon. 1.1 - Narrated by al-Bukhari (1553) and Muslim (1259), and the wording is Muslim's. Dhu Tuwa is a well-known place near Mecca, also known as the wells of al-Zahir.

On the authority of Ibn Abbas, may God be pleased with them both: {He used to kiss the Black Stone and prostrate upon it.} Narrated by Al-Hakim as a hadith traced back to the Prophet, and by Al-Bayhaqi as a statement of Ibn Abbas. 1.1 - Authentic as both a hadith traced back to the Prophet and as a statement of Ibn Abbas.

On his authority, he said: The Prophet (peace and blessings be upon him) commanded them to perform the first three circuits at a brisk pace and walk the remaining four between the two corners (of the Kaaba). This is agreed upon (by Bukhari and Muslim). 1.1 - Authentic. Narrated by Bukhari (1602) and Muslim (1264) within a hadith. Bukhari's wording is: He commanded them to perform the first three circuits at a brisk pace and walk between the two corners. Muslim's wording is: He commanded them to perform the first three circuits at a brisk pace and walk the remaining four.

And on his authority, he said: “I did not see the Messenger of Allah (peace and blessings be upon him) touch any part of the Kaaba other than the two Yemeni corners.” Narrated by Muslim 1.1 - Sahih. Narrated by Muslim (1269), except that it does not contain the phrase: “of the Kaaba”.

On the authority of Umar (may Allah be pleased with him), he kissed the Black Stone and said: “I know that you are a stone that can neither harm nor benefit. Were it not that I saw the Messenger of Allah (peace and blessings be upon him) kissing you, I would not have kissed you.” Agreed upon. 1.1 - Authentic. Narrated by Al-Bukhari (1597) and Muslim (1270), and the wording is that of Al-Bukhari.

On the authority of Abu al-Tufayl (may Allah be pleased with him), who said: “I saw the Messenger of Allah (peace and blessings be upon him) circumambulating the Kaaba and touching the Black Stone with a staff he had with him, and kissing the staff.” Narrated by Muslim (1275). The staff is a curved stick.

On the authority of Ya'la ibn Umayyah (may Allah be pleased with him), he said: “The Prophet (peace and blessings be upon him) circumambulated the Kaaba wearing a green cloak.” This was narrated by the five compilers of Hadith except for An-Nasa'i, and authenticated by At-Tirmidhi. It is authentic. It was narrated by Abu Dawud (1883), At-Tirmidhi (859), Ibn Majah (2954), and Ahmad (4/223 and 224). At-Tirmidhi said: It is good and authentic. I say: It has supporting evidence, and I have included it in “Al-Asl” with an explanation of the chains of narration and wording of the hadith of this chapter.

On the authority of Anas (may God be pleased with him), he said: “Some of us would recite the Talbiyah and no one would object to it, and some of us would recite the Takbir and no one would object to it.” (Agreed upon). 1. Not found in the original sources, but it is in the two Sahihs. 2. Authentic. Narrated by al-Bukhari (1659) and Muslim (1285), on the authority of Muhammad ibn Abi Bakr al-Thaqafi, who asked Anas ibn Malik, as they were traveling from Mina to Arafat: “What did you do on this day with the Messenger of God (peace and blessings be upon him)?” He replied: “He would recite the Talbiyah…” (the hadith).

On the authority of Ibn Abbas, may God be pleased with them both, who said: “The Messenger of God, peace and blessings be upon him, sent me with the baggage, or he said, with the weak, from Muzdalifah at night.”¹ ² ¹ Meaning: from Muzdalifah. ² Authentic. Narrated by Al-Bukhari (1856) and Muslim (1293), and the wording is from Muslim.

On the authority of Aisha, may God be pleased with her, she said: “Sawda asked the Messenger of God, may God bless him and grant him peace, for permission on the night of Muzdalifah to leave before him, and she was slow (meaning: heavy), so he gave her permission.” Agreed upon. 1.1 - Sahih. Narrated by Al-Bukhari (1680) and Muslim (1290).

On the authority of Ibn Abbas, may God be pleased with them both, who said: The Messenger of God, peace and blessings be upon him, said to us: “Do not throw pebbles at the Jamarat until the sun has risen.” Narrated by the five compilers of Hadith except for An-Nasa’i, and there is a break in the chain of narration. 1.1 - Authentic. Narrated by Abu Dawud (1940), An-Nasa’i (5/270-272), Ibn Majah (3025), and Ahmad (1/234, 311, and 343), through the chain of Al-Hasan Al-Arani, on the authority of Ibn Abbas, with it, except that Al-Hasan did not hear from Ibn Abbas, and for this reason, Al-Hafiz said here: It has a break in the chain of narration. I said: With this explanation, you will understand the error of al-Hafiz in attributing it to them, except for al-Nasa'i, for he has it. Al-Tirmidhi (893) narrated it with a sound, continuous chain of narration from the route of Miqsam on the authority of Ibn Abbas. He said: "It is a good and sound hadith." Thus, it becomes clear to you that al-Hafiz's statement, "It has a break in the chain of narration," does not apply to al-Tirmidhi's route. I said: The hadith has other routes, and they are included in the original source, which makes the one who examines the hadith have no doubt about its authenticity. Benefit: Al-Hafiz's statement in "al-Fath" (3/528) is free from the criticisms I have mentioned here, for he referred to its routes and also attributed it to al-Nasa'i, and said: "It is a good hadith... and these routes strengthen each other, and therefore al-Tirmidhi and Ibn Hibban authenticated it."

On the authority of Aisha, may God be pleased with her, she said: “The Prophet, peace and blessings be upon him, sent Umm Salamah on the night of Eid al-Adha. She stoned the Jamrah before dawn, then proceeded and performed Tawaf al-Ifadah.” Narrated by Abu Dawud, and its chain of narration meets the conditions of Muslim. 1.1 - Rejected. Narrated by Abu Dawud (1942). It was rejected by Imam Ahmad and others, and this is in accordance with modern scholarly principles, as you will find detailed in the original source.

On the authority of Urwah ibn Mudarris (may Allah be pleased with him), who said: The Messenger of Allah (peace and blessings be upon him) said: “Whoever witnesses this prayer of ours—meaning at Muzdalifah—and stands with us until we depart, and has stood at Arafat before that, whether by night or by day, then his Hajj is complete and he has fulfilled his obligations.” Narrated by the five (Imams), and authenticated by al-Tirmidhi and Ibn Khuzaymah. 1.1 - Sahih. Narrated by Abu Dawud ( (1950), Al-Nasa'i (5/263), Al-Tirmidhi (891), Ibn Majah (3016), Ahmad (4/15, 261, and 262), and Ibn Khuzaymah (2820 and 2821). Al-Tirmidhi said: "This is a good and authentic hadith."