Hajj and ‘Umrah

The Prophet (may Allah's peace and blessings be upon him) likened Islam to a well-built structure based on five pillars that carry it and the rest of its characteristics complement the structure. First pillar: The two testimonies of faith; testifying that there is no god but Allah and that Muhammad is the Messenger of Allah. These two testimonies constitute one pillar as they are both inseparable. The slave utters the two testimonies of faith acknowledging the oneness of Allah and His exclusive worthiness of worship apart from others, acting upon their requirements, believing in the message of Muhammad (may Allah's peace and blessings be upon him), and following him. Second pillar: Establishing the prayer, which refers to the five obligatory prayers that are to be observed every day and night and they are: Fajr (morning), Zhuhr (noon), ‘Asr (afternoon), Maghrib (sunset), and ‘Ishā’ (night), along with observing their conditions, pillars, and obligatory acts. Third pillar: Giving the obligatory Zakah, which is an obligatory financial act of worship due on every type of property that has reached the limit prescribed by Shariah and it is to be given to those entitled to it. Fourth pillar: Performing Hajj, which is travelling to Makkah to perform the rituals as a means of worshipping Allah Almighty. Fifth pillar: Fasting Ramadān, which is abstaining from food, drink, and other invalidators from the break of dawn until sunset with the intention of worshipping Allah.

The Prophet (may Allah's peace and blessings be upon him) points out that whoever performs Hajj without engaging in sexual relations and obscene speech, or evil acts, he will return home sinless. Sinning also includes doing the things prohibited while being in ihram. If these things are avoided, he returns from Hajj with his sins forgiven, as a baby is born free from sin.

The Prophet (may Allah's peace and blessings be upon him) points out that good deeds in the first ten days of the month of Dhul-Hijjah are better than those performed during the other days of the year. The Companions (may Allah be pleased with them) asked the Prophet (may Allah's peace and blessings be upon him) about Jihad in the cause of Allah outside these ten days, as to whether it is better or the good deeds performed in these days. This is because it was well established among them that Jihad is one of the best deeds. In response, the Prophet (may Allah's peace and blessings be upon him) said that good deeds on these days are better than Jihad performed on other days, with the exception of a man who goes out for Jihad and risks his life and property for the cause of Allah and he loses both his property and life. This is what is better than good deeds in these virtuous days.

The Prophet (may Allah's peace and blessings be upon him) likened Islam to a well-built structure based on five pillars that carry it and the rest of its characteristics complement the structure. First pillar: The two testimonies of faith; testifying that there is no god but Allah and that Muhammad is the Messenger of Allah. These two testimonies constitute one pillar as they are both inseparable. The slave utters the two testimonies of faith acknowledging the oneness of Allah and His exclusive worthiness of worship apart from others, acting upon their requirements, believing in the message of Muhammad (may Allah's peace and blessings be upon him), and following him. Second pillar: Establishing the prayer, which refers to the five obligatory prayers that are to be observed every day and night and they are: Fajr (morning), Zhuhr (noon), ‘Asr (afternoon), Maghrib (sunset), and ‘Ishā’ (night), along with observing their conditions, pillars, and obligatory acts. Third pillar: Giving the obligatory Zakah, which is an obligatory financial act of worship due on every type of property that has reached the limit prescribed by Shariah and it is to be given to those entitled to it. Fourth pillar: Performing Hajj, which is travelling to Makkah to perform the rituals as a means of worshipping Allah Almighty. Fifth pillar: Fasting Ramadān, which is abstaining from food, drink, and other invalidators from the break of dawn until sunset with the intention of worshipping Allah.

The Ka‘bah is a revered noble House; it is a symbol of worshiping Allah and humbly submitting before Him. It has special awe, sublimity, attachment, and love in the hearts. That is why the Prophet (may Allah's peace and blessings be upon him) commanded pilgrims to make Tawāf around the Ka‘bah the last ritual they perform before they leave Makkah. This is called the Farewell Tawāf. The menstruating woman, however, is exempted from this rite, since she might soil the mosque when she enters it. She is not required to offer expiation (slaughter a sacrificial animal) for that. This text refers only to Hajj, so it does not apply to ‘Umrah.

Ibn ‘Abbās (may Allah be pleased with him) informs that the Prophet (may Allah's peace and blessings be upon him) delivered a sermon on the Day of the Conquest of Makkah. He said that there is no emigration from Makkah, because it has become part of the Muslim lands. He then ordered the Muslims to fight if they are ordered to, in obedience to Allah, His Messenger and the ruler of the land. He then spoke of the sanctity of Makkah, and that it has been made sacred since Allah created the heavens and the earth. He said that it was not made lawful for anyone to fight in before him and that it will not be made permissible for any one after him either, as it was made lawful for him to fight therein for only an hour of the day, and then it returned to its original state of sanctity. He then mentioned that it is not permissible to cut off its thorns or to chase its game, and that no one should pick up lost items found in it except if he wants to announce it. He added that its vegetation should not be cut off, including grass and fodder. He excluded lemongrass because of the benefits it provides to the people of Makkah as it was used by the blacksmiths in starting fire for their work.

While delivering a speech from the pulpit, ‘Ali (may Allah be pleased with him) said: “By Allah! We have no book to read except the Book of Allah and what is written in this scroll.” As he unrolled it, it showed a list of the types of camels to be given as blood-money and it contained other legal matters relating to the killing of game in the sanctuary of Makkah and the expiation for it. It also included the Prophet's statement declaring Madīnah as inviolable as Makkah, from Mount ‘Ayr to Mount Thawr. Whoever introduces a religious innovation in it, causes any harm to Muslims, or shelters an innovator will incur the curse of Allah, which means deprivation of His mercy, and the angels and all people will ask Allah to expel him from His mercy. Then, on the Day of Judgment, Allah, the Almighty, will not accept any prayer (obligatory or supererogatory), repentance, or ransom from him. Moreover, the protection given by any Muslim to a non-Muslim is valid, as long as it conforms to the relevant conditions. Once in place, it is prohibited to violate it. If anyone does so, he will be subject to the curse of Allah, which means he will be deprived of His mercy, and the angels and all people will ask the Almighty Lord to expel him from His mercy. Then, on the Day of Judgment, Allah, the Almighty, will not accept any prayer, obligatory or supererogatory, repentance, or ransom from him. If someone attributes himself to someone other than his real father or if a freed slave attributes himself to someone other than his master, he will incur the curse of Allah, the Almighty, which means deprivation of His mercy, and the angels and all people will ask Allah to expel him from His mercy. Then, on the Day of Judgment, Allah, the Almighty, will not accept any prayer (obligatory or supererogatory), repentance, or ransom from him. This is because these actions involve ingratitude and cause a loss of the rights to inheritance, allegiance, blood-money, and so on, and sever the ties of kinship.

There is no day on which Allah sets free more of His slaves from Fire than the Day of ‘Arafah. In other words, Allah, the Almighty, releases and saves from Fire whomever He wills on this day more than any other day. Allah, the Almighty, truly gets close to His slaves and boasts about them before the angels, showing the angels the virtue and honor of the pilgrims. Ahl As-Sunnah Wa al-Jamā‘ah believe that Allah, Glorified and Exalted, is truly Near to His slaves in a way that befits His majesty and grandeur. Allah is above His Throne and separate from His creation, and He truly gets close to them. "Allah asks the angels what these people want, and why they have left their families and homelands, spent their wealth, and exhausted their bodies. That is to say, they only seek forgiveness, the pleasure of Allah, His closeness, and visiting His House, and whatever they seek they will surely receive. The amount of what they receive is determined according to their intentions.

The Prophet (may Allah's peace and blessings be upon him) forbade four things: First: Forbidding a woman from traveling on a two-day-distant journey without her husband or one of her Mahram men, those who are permanently forbidden to marry her from among her relatives like the son, father, nephew, maternal or paternal uncle, etc. Second: Forbidding fasting on the days of Eid al-Fitr and Eid al-Ad'ha, whether a Muslim fasts them in fulfillment of a vow, voluntarily, or as an expiation. Third: Forbidding voluntary prayer after the ‘Asr prayer until sunset and after the rise of dawn until sunrise. Fourth: Forbidding traveling to a certain place while believing in its merit and the multiplication of rewards therein except to these three mosques. So, no special journey should be made to other mosques to pray therein, as the reward is multiplied only in these three mosques, namely the Sacred Mosque, the Prophet's Mosque, and the Aqsa Mosque.

‘Ā’ishah, the Mother of the Believers, (may Allah be pleased with her) reports that she asked the Prophet (may Allah's peace and blessings be upon him) to allow her to make Jihad with him, for she wanted to attain the virtue of Jihad. However, the Prophet (may Allah's peace and blessings be upon him) told her that making Jihad and fighting the enemies is not ordained for women due to their weak physical constitution, soft hearts, and lack of ability to sustain dangers. Nevertheless, they may treat the wounded, water the thirsty, and do pertinent chores. Umm ‘Atiyyah (may Allah be pleased with her) said: "I took part in seven battles with the Messenger of Allah (may Allah's peace and blessings be upon him) in which I guarded their luggage, made food for them, treated the wounded, and care for the sick." The Prophet (may Allah's peace and blessings be upon him) told ‘Ā’ishah that performing Hajj is the Jihad of women. Hajj and ‘Umrah are similar to Jihad in certain aspects. They require travel, staying away from one's home and family, exposure to dangers, fatigue, and expenditure. Anas reported that Umm Sulaym took on a dagger on the Day of Hunayn. She said to the Prophet (may Allah's peace and blessings be upon him): "I took it on so that if anyone of the polytheists draws near to me, I will tear his paunch open" [Muslim]. This Hadīth indicates the permissibility of fighting for women, although this fighting is defensive, meaning that she may not proceed toward the enemy and seek to confront them on the battlefield.

The Prophet (may Allah's peace and blessings be upon him) pointed out the merit of prayer in his Mosque and that it brings a greater reward than a thousand prayers offered in any other mosque in the world, except for the Sacred Mosque in Makkah, where prayer is better than prayer in his Mosque (may Allah's peace and blessings be upon him).

On returning from the Farewell Hajj, the Prophet (may Allah's peace and blessings be upon him) said to a woman from the Ansār who did not perform Hajj: What prevented you from performing Hajj with us? Her excuse was that they had two camels; one of which her husband and son performed Hajj on, leaving the other to bring them water from the well. Thereupon, the Prophet (may Allah's peace and blessings be upon him) informed her that ‘Umrah performed during the month of Ramadan is similar in reward to that of Hajj.

The Companions (may Allah be pleased with them) used to consider Jihad in the cause of Allah and fighting the enemies among the best of deeds. Therefore, ‘Ā’ishah (may Allah be pleased with her) asked the Prophet (may Allah's peace and blessings be upon him) if women should perform Jihad. He (may Allah's peace and blessings be upon him) guided them to the best Jihad they could perform, namely the Mabrūr Hajj that conforms with the Qur’an and Sunnah and that is free of sin and ostentation.

Anas (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) slaughtered, with his hand on the day of Eid al-Ad'ha, two male sheep with white horns mixed with black, and said: Bismillāh (in the name of Allah) and Allāhu Akbar; and he placed his foot on their necks.

The Prophet (may Allah's peace and blessings be upon him) went to Makkah in the sixth Hijri year, along with many of his Companions, to perform ‘Umrah. The Quraysh disbelievers went out to fight him and bar him from the House of Allah, but, a treaty was concluded between the two sides. As stipulated by the treaty, the Prophet (may Allah's peace and blessings be upon him) and his Companions had to return home that year and come back to Makkah the following year to perform ‘Umrah and stay there for three days. They came in the seventh year to perform ‘Umrah. Thereupon, the polytheists, gloating and giving vent to their feelings of revenge, said to one another: There will come to you people who are weakened and enfeebled by the fever of Madīnah. When this reached the Prophet (may Allah's peace and blessings be upon him), he, seeking to rebut their statement and vex them, ordered his Companions to quicken their pace as they performed the Tawāf rounds, except between the Yemeni Corner and the Black Stone Corner, where they could walk normally. He did so out of mercy and pity for them and because the disbelievers, who climbed Mount Qu‘ayqi‘ān to see the Muslims as they performed Tawāf, would not be able see them when they were between the two Corners. Vexed, the disbelievers said: "Indeed, they are but like gazelles." Hence, this jogging became a Sunnah to be observed in Tawāf upon arrival in Makkah, in memory of the situation of our righteous predecessors. This is also to follow their footsteps in their praiseworthy stances, firm perseverance, and the glorious acts they did to support this religion and make the word of Allah superior. May Allah guide us all to follow their example and footsteps!

As the Prophet (may Allah's peace and blessings be upon him) circumambulated the Ka‘bah in his Farewell pilgrimage, people jostled to watch him doing the rites or to only see his noble face. Merciful and just, the Prophet (may Allah's peace and blessings be upon him) rode a camel so that everyone could see him. He had a hooked stick whereby he touched the Corner and then kissed the stick, as we know from the narration of Muslim.

The Prophet (may Allah's peace and blessings be upon him) did not use to touch any of the four corners of the Ka‘bah except the Black Stone Corner and the Yamani Corner. The House has four corners. The eastern corner has two merits: 1. It was built on the foundations of Ibrahīm. 2. It accommodates the Black Stone. The Yamani Corner has one merit: It was built on the foundations of Ibrahīm. The Shami and Iraqi Corners do not have any of these merits. The Black Stone was taken out of the Ka‘bah from their side. It is recommended to touch and kiss the Black Stone, and touch the Yamani corner without kissing it. However, it is not permissible to touch or kiss the other two corners. The laws of Islam are predicated on compliance not innovation, and there is a divine wisdom behind everything in the Shariah of Allah.

As the Prophet (may Allah's peace and blessings be upon him) was leaving ‘Arafah, he heard behind him people shouting, beating their camels; thus camels were making sounds. The scene was typical of the pre-Islamic times, because when people intended to leave ‘Arafah, they would rush so as to leave before the darkness comes. Therefore, they would beat their camels harshly. So, the Prophet (may Allah's peace and blessings be upon him) pointed his whip towards them to maintain calmness, and told them that there is no good in rushing.

When the Prophet (may Allah's peace and blessings be upon him) arrived at Mina on the day of Eid during his Farewell Pilgrimage, he threw pebbles at "Jamarat al-‘Aqabah", and then he went to his tent and slaughtered his sacrifice. Then, he called for a barber to shave his head. He told the barber to start with the right side of his head, and he started from there. Then he called Abu Talhah al-Ansāri and gave him the hair that was shaved off his right side. Then, he shaved the remainder of his head and gave the hair to Abu Talhah, and said: "Distribute it among the people!" He did it. Some people received one hair, some two, and some more than that. This was to seek blessings in his hair. Such act is permissible but exclusive to Prophet Muhammad's belongings.

The Prophet (may Allah's peace and blessings be upon him) went to Makkah during the Farewell Hajj and he Hady (sacrifice). ‘Ali ibn Abi Tālib (may Allah be pleased with him) came from Yemen and also had a Hady. Since the Hady is a charity for the poor and needy, the giver has no right to freely use it or any of its part for exchange, as the Prophet (may Allah's peace and blessings be upon him) forbade ‘Ali from giving the butcher any of it in exchange for his work. Instead, he would provide him his wage from something other than their meat, skins, or saddle cloths.

Spending the nights of the 11th, 12th and 13th of Dhu al-Hijjah (Tashrīq Nights) at Mina is one of the obligatory acts of Hajj that the Prophet (may Allah's peace and blessings be upon him) observed. Indeed, staying at Mina on those nights and days is an act of obedience to Allah, the Almighty, and from the rites of Hajj. Since providing water for the pilgrims is one of the most favorable acts which draw the slave near to Allah, being a service offered to the pilgrims and guests of His House, the Prophet (may Allah's peace and blessings be upon him) allowed his paternal uncle Al-‘Abbās to leave spending the night in Mina, because he was in charge of providing water for the pilgrims, which was a general benefit. This indicates that other people who are not in charge of similar tasks, and do not have a valid excuse are not entitled to this concession.

In this Hadīth ‘Ā’ishah (may Allah be pleased with her) informs about the Prophet’s Hady, the sacrificial animals sent to Makkah to be slaughtered at the Sacred House as a means of drawing close to Allah, the Almighty, and as an act of Sunnah. The Prophet (may Allah’s peace and blessings be upon him) sent sheep and camels as Hady. According to the Sunnah, such animals should be slaughtered at the Sacred House, as a means of attaining nearness to the Almighty Lord, and should be distributed among the poor and needy there. As for the Hady that becomes due in Tamattu‘ (performing ‘Umrah during the Hajj season) or Qirān (assuming Ihrām for Hajj and ‘Umrah together) Hajj, or on account of failure to observe one of the obligatory rites of Hajj or because of committing a prohibited act, this is called Fidyah, which is an obligatory Hady. The Hady mentioned by ‘Ā’ishah, on the other hand, is a voluntary one, which a believer may send from his country or purchase on the way and bring to the Ka‘bah, seeking closeness to his Lord, Exalted and Glorified.

The Prophet (may Allah's peace and blessings be upon him) used to honor and sanctify the Ka‘bah. If he was unable to go there himself, he would send a sacrificial animal thereto, out of his reverence for the Ka‘bah, and as an expression of generosity toward its neighbors. Whenever he sent a sacrificial animal, he would mark it and put a collar around its neck so that people would know that it was a sacrificial animal for the House of Allah and they would respect it and not harm it. Here ‘Ā’ishah (may Allah be pleased with her) confirmed this practice of the Prophet by mentioning that she used to weave the collars for those sacrificial animals with her own hands. She added that if he sent a sacrificial animal while staying in Madīnah, he would not avoid the things that one who is in the state of Ihrām normally avoids such as women, perfume, wearing form-fitting clothes, etc. Rather, everything remained lawful for him.

When the Prophet (may Allah's peace and blessings be upon him) saw a man carrying his sacrificial camel, which he needed to ride, he asked him to ride it. Since sacrificial animals were revered and not bothered in any way, the Companion inquired about its status as a sacrificial animal offered at the Sacred House. The Prophet (may Allah's peace and blessings be upon him) asked him to ride it even if it was offered as a sacrifice at the Sacred House. He asked him three times and the third time he ordered him in a stern manner to clarify that it is permissible to ride it even if it was a sacrificial animal, then the man rode it.

While one of the Companions was riding his mount at ‘Arafāt in the Farewell Pilgrimage, he fell from it, broke his neck and died. The Prophet (may Allah's peace and blessings be upon him) ordered them to wash him with water and Sidr, as the dead are normally washed, and to shroud him in his upper and lower garments which he had worn for Hajj. Since the man was in the state of Ihrām and the traces of worship were still visible on him, the Prophet (may Allah's peace and blessings be upon him) forbade them from perfuming him or covering his head. He justified that saying that he would be resurrected in the same state he died upon, which was the state of reciting Talbiyah, the slogan of Hajj.

Stoning the Jamarāt on the Day of Nahr (10th of Dhu al-Hijjah) and the Days of Tashrīq (11th-13th of Dhu al-Hijjah) is a great act of worship that implies submission to Allah, the Almighty, compliance with His commands, and following Prophet Ibrahīm (peace be upon him). The first ritual that the pilgrim starts with on the Day of Nahr is stoning Jamrat al-‘Aqabah to initiate the great acts on that day. One stands the way the Prophet (may Allah's peace and blessings be upon him) did by making the Ka‘bah on his left and Mina on his right, then facing the Jamrat and throwing seven stones at it while making Takbīr with every stone thrown. Ibn Mas‘ūd (may Allah be pleased with him) stood that way and swore that that was the standing place of the one to whom Sūrat al-Baqarah was revealed, in reference to the Prophet (may Allah's peace and blessing be upon him).

Ibn ‘Abbās (may Allah be pleased with him) reports that the Prophet (may Allah's peace and blessings be upon him) addressed the people on the Day of ‘Arafah while he was in ‘Arafat. He permitted them to wear Khuff in case they cannot find sandals or slippers, without mentioning cutting the socks below the ankles. He also permitted them to wear Sirwāl for the one who cannot find an Izār, without stipulating cutting the Sirwāl open, as a form of alleviation from Allah, the Exalted, the Most Wise.

Ibn ‘Abbās (may Allah be pleased with him) informed us that the Prophet (may Allah's peace and blessings be upon him) arrived with his Companions at Makkah during the Farewell Pilgrimage in the state of Ihrām to perform Hajj on the fourth of Dhu al-Hijjah. Some of them intended to perform Hajj only, while others intended both Hajj and ‘Umrah. He commanded the ones who did not have a sacrificial animal with them to change their state of Ihrām (from Hajj) to that of ‘Umrah. They thought doing so was very serious, as it involved unconditional exist from the state of Ihrām which would make sexual intercourse permissible, and then enter Ihrām for Hajj. Consequently, they asked the Messenger of Allah about that and he informed them that they should completely end their state of Ihrām, the thing that would make it permissible for them to do whatever they were forbidden from doing during Ihrām. They all complied.

Usāmah ibn Zayd (may Allah be pleased with him) rode behind the Messenger (may Allah's peace and blessings be upon him) on his camel from ‘Arafah to Muzdalifah during Hajj. Therefore, he was the most knowledgeable regarding how he traveled. He said he would travel in a moderate pace when there was a crowd, but when he saw a gap in the crowd, he would increase the speed a bit, since it wouldn't harm anyone then.

In this Hadīth ‘Ā'ishah (may Allah be pleased with her) informs us that the Prophet (may Allah's peace and blessings be upon him) ordered the killing of five vicious and harmful animals, whether inside the Sacred Precincts boundaries or outside it, and whether the person is in a state of Ihrām or not. Then he mentioned these five animals: the crow, the kite, the scorpion, the mouse, and the mordacious dog (that which is given to biting). These are five types of animals that were described as vicious for being aggressive and harmful, unlike the rest of the animals. The Prophet (may Allah's peace and blessings be upon him) enumerated them because they differ in the kind of harm they cause, so other animals that resemble them in harm are included, and are to be killed because of their harm and transgression. Their presence inside the Sacred Precincts does not protect them, and the state of Ihrām does not prevent killing them.

The Companions (may Allah be pleased with him) knew that there is a special appearance for the person in the state of Ihrām. For this reason a man asked the Prophet (may Allah's peace and blessings be upon him) about the permissible things that a Muhrim may wear. Since it would be more appropriate to ask about the things that a Muhrim should avoid to wear, because they are limited, and since the Prophet (may Allah's peace and blessings be upon him) always used the fewest most precise words to relay the most comprehensive information, he replied by clarifying what to avoid wearing, thus implying that all the rest is permissible to wear and imparting much knowledge (in a few words). The Prophet (may Allah's peace and blessings be upon him) started listing what the Muhrim man is forbidden from wearing, with each item implying that what resembles it is also forbidden. He said: He should not wear a shirt and everything that is tailored and sewn with stitches to be form-fitting. He should not wear a turban or anything that covers the head by being attached to it. He should not wear pants. He should not wear anything that covers a part (or parts) of the body, whether sewn or unsewn, like gloves or leather socks or the like. He should not wear on his legs what covers the ankles, like cotton or wool or leather socks. Whoever does not find sandals/slippers to wear during his Ihrām may wear leather socks but he should cut them so that they would be below his ankles and resemble sandals. Then the Prophet (may Allah's peace and blessings be upon him) added additional benefits that were not part of the man’s question but were called for by the situation. He clarified what is impermissible for both the male and female Muhrim to wear, saying that they should not wear any clothes, whether sewn or unsewn, that are perfumed with Saffron or Wars (kinds of scents), indicating by this that all kinds of perfume are to be avoided. Then he explained what is necessary for a woman specifically to avoid in her state of Ihrām; namely covering her face and inserting her hands into what covers them; he said: "and a woman should not wear a face cover or gloves."

Jābir ibn ‘Abdullāh (may Allah be pleased with him) describes the Hajj of the Prophet (may Allah’s peace and blessing be upon him) saying that he and his Companions assumed Ihrām for Hajj. None of them brought sacrificial animals except the Prophet and Talhah ibn ‘Ubaydullāh. ‘Ali ibn Abi Tālib was in Yemen, so he came for Hajj, and out of his profound religious understanding, he assumed his Ihrām and made his intention for Ihrām the same as that of the Prophet (may Allah's peace and blessings be upon him). When they reached Makkah, the Prophet (may Allah's peace and blessings be upon him) ordered them to dissolve their Ihrām for Hajj and make it for ‘Umrah, and make their Tawāf and Sa‘i for ‘Umrah, then shorten their hair and end their Ihrām. This was for those who did not bring a sacrificial animal. As for the ones who brought a sacrificial animal with them –and the Prophet was one of them – they had to keep their Ihrām after making Tawāf and Sa‘i. The ones who were ordered to alter their Ihrām from Hajj to ‘Umrah said out of astonishment and their sense of the seriousness of the matter: How can we end our Ihrām and have sexual intercourse with our wives then head to Mina for Hajj while we had recently been ritually impure (after intercourse). This reached the Prophet (may Allah's peace and blessings be upon him) and the fact that they found it difficult, so he calmed them by saying: If I had known what I know now, I wouldn’t have brought the sacrificial animal that prevented me from ending my Ihrām like you all have. So they were satisfied and reassured by his words. ‘Ā'ishah (may Allah be pleased with her) got her menses when they approached Makkah, so she became Qārinah (performing Hajj Qirān), because her menses prevented her from making Tawāf. She performed all the Hajj rituals except Tawāf and Sa‘i. Then when she became pure after her menses ended, and she made Tawāf for her Hajj, she felt sad because the majority of the Companions –including the wives of the Prophet– performed the rituals of ‘Umrah separately and the rituals of Hajj while she had to merge her ‘Umrah with her Hajj. So she said: O Messenger of Allah, you all are leaving after having performed both Hajj and ‘Umrah, and I am leaving with Hajj only. The Prophet (may Allah's peace and blessings be upon him) consoled her and ordered her brother ‘Abdur-Rahmān to take her to Tan‘īm, and she performed ‘Umrah after Hajj.

The Prophet (may Allah's peace and blessings be upon him) began the Day of An-Nahr with prayer, then delivered the sermon, and then slaughtered. He used to bring and slaughter the animal in the area of Eid prayer; in order to demonstrate the rituals of Islam, as well as to teach Muslims this ritual. He taught them a condition and a ruling of slaughtering: The one who slaughtered before praying Eid prayer should slaughter another one instead, because the first one was not valid; and whoever has not yet slaughtered should do so while mentioning the name of Allah, so that slaughtering be valid and the slaughtered animal becomes permissible to eat. This Hadīth proves the validity of only this order of these rituals. This Hadīth indicates that the slaughtering time starts after the Eid prayer is concluded; neither by the time of the prayer, nor by slaughtering of the Imām, except the one who is exempted from the Eid prayer, i.e. a traveler.

One of the aspects of the excellent moral character of the Prophet (may Allah's peace and blessings be upon him) was that he never flattered people at the expense of Allah's religion; but he never failed to soothe their hearts as well. While the Prophet (may Allah's peace and blessings be upon him) was in a state of "Ihrām", he happened to pass by As-Sa‘b ibn Jaththāmah (may Allah be pleased with him) who was a skillful archer and runner. So, when the Prophet (may Allah's peace and blessings be upon him) passed by him, he hunted a zebra and offered it to him, whereupon the Prophet (may Allah's peace and blessings be upon him) refused to accept it. This hurt As-Sa‘b so much; as how would the Prophet (may Allah's peace and blessings be upon him) refuse his gift? So, his face changed (due to grief). When the Prophet (may Allah's peace and blessings be upon him) noticed that, he soothed his heart, and told him that he only refused it because he was in a state of "Ihrām", and a person in such a state cannot eat from any game that was hunted on his behalf.

Shaving the head or shortening the hair is one of the rites of Hajj and ‘Umrah. Shaving, however, is better because by shaving one’s head, one shows his deep humility and obedience to Allah, the Almighty. Hence, the Prophet (may Allah's peace and blessings be upon him) invoked Allah's mercy three times on those who shave their heads. When he was reminded of those who shorten their hair, he kept on praying for those who shave their heads. Only in the third or fourth time did he include those who shorten their hair. This implies that shaving is preferable for men. It especially applies to those who are not performing ‘Umrah with the intention of waiting for Hajj, so there is little time for the hair to grow and get shaved in Hajj. In this case, shortening is better, since it will be shaved later.

The Prophet (may Allah's peace and blessings be upon him) delivered a sermon on the Day of An-Nahr, during the Farewell Hajj. He informed his Companions(may Allah be pleased with him) that at that point of time in the year, the Nasī’ (postponement of the sacred months people used to do in pre-Islamic Arabia) became in accordance with what Allah has legislated with regard to the sacred months. That is because the people of Jāhiliyyah (pre-Islamic times) had altered the order Allah had set for the sacred months. They would deem sacred months to be not sacred, and turned months that are not sacred to be sacred, in order to fight and oppress each other whenever they so willed. The Prophet (may Allah's peace and blessings be upon him) then explained that the year consists of twelve months, which are: Muharram, Safar, Rabī‘ al-Awwal, Rabī‘ Ath-Thāni, Jumāda al-’Ūla, Jumāda Ath-Thāniyah, Rajab, Sha‘bān, Ramadan, Shawwāl, Dhu al-Qi‘dah, and Dhu al-Hijjah. These are the twelve months of the year that Allah has made for His servants since the creation of the heavens and the earth. The Messenger of Allah (may Allah’s peace and blessings be upon him) then explained that four of these months are sacred, and that three of these four months are consecutive and one is separate. The three consecutive months are: Dhu al-Qi‘dah, Dhu al-Hijjah, and Muharram. Allah has made these months sacred, meaning that fighting is not permissible in them, and no tribe is allowed to attack another therein. The reason for this is that these are the months in which people travel to Makkah to perform Hajj. It is part of Allah’s divine wisdom that He made these months sacred so that no fighting occurs during the months of Hajj. The Messenger of Allah (may Allah's peace and blessings be upon him) then said: "and Rajab of Mudar (tribe) that comes between Jumāda and Sha‘bān." This is the fourth of the sacred months, and the people before Islam would perform ‘Umrah exclusively in this month, and then perform Hajj during the other three sacred months. This month then became sacred as well, just as the other three were. The Messenger of Allah (may Allah’s peace and blessings be upon him) then asked them about what month they were in, what city they were in, and what day it was. He asked them this in order to alert them and evoke their attention, because what he was going to say next was very important. When he asked them what month they were in, they said "Allah and His Messenger know best". They said this because they did not think the Prophet would ask a question with such a readily known answer, so they assumed he would say something they did not know. They therefore answered saying "Allah and His Messenger know best". This reply reflects their good manners. He then remained silent, because people pay attention to the speaker when he pauses. Abu Bakrah said that his silence was so long that they thought he was going to give it a name other than its known name. He then said: "Is it not Dhu al-Hijjah?" They answered: "Indeed, it is!" He then asked what city they were in. They answered saying that Allah and His Messenger knew best, even though they knew it was Makkah. However, out of respect to the Messenger of Allah, they gave this answer. They did not say to him that this was something already known, or say: "This is well known, O Messenger of Allah. Why are you asking us about it?" Rather, they answered politely and in a manner befitting the situation. The Messenger of Allah then remained silent, to the point that they thought he would give it another name. He then said: "Is it not Al-Baldah?" Al-Baldah is one of the names of Makkah. They said: "Indeed, it is!" He then asked: "What day is this." They answered: "Allah and His Messenger know best," just as they did previously. He said: "Is it not the Day of An-Nahr?" They said: "Indeed, it is, O Messenger of Allah," They said this knowing that it was the sacred month of Dhu al-Hijjah, in the sacred city of Makkah, on the sacred Day of An-Nahr, meaning that they were all held as sacred. He then said: "Verily, your blood, property and honor are sacred (inviolable) to you like the sacredness of this day of yours, in this city of yours, in this month of yours." He emphasized the sacredness of these three things: Blood, property and honor. These three are sacred in the sight of Allah. The word blood includes human life and what is subordinate to it (human body), property includes both large and small amounts, and honor includes illicit sexual intercourse, sodomy and false accusations of immorality, and it may also include backbiting, insulting and cursing. These three things are unlawful for a Muslim to violate with regard to his Muslim brother. He then said: "Do not return to disbelief after my death, striking the necks of one another." If Muslims started to kill each other, they become disbelievers, because a Muslim does not deem the blood of another Muslim lawful; only a non-Muslim does this. He then ordered those who witnessed his sermon to transmit it to those who were absent, and said that perhaps someone to whom the content of the sermon is conveyed might have better understanding of it than the one who heard it from him directly. This was a command to the Companions who attended the sermon, as well as to all those who hear this Hadīth until the Day of Judgment. The Messenger of Allah (may Allah’s peace and blessings be upon him) then said: "Behold, have I delivered the message? Have I delivered the message?" He was asking his Companions that question and they answered: "Indeed, you have." He then said: "O Allah, bear witness to this!"

According to this Hadīth, the Prophet (may Allah's peace and blessings be upon him) performed Hajj on a she-camel with an old worn-out saddle, covered by a piece of cloth, the value of which was four dirhams or even less. Then he said: O Allah, I perform this Hajj only for Your sake, hoping that you would be pleased with me, not to show off or seek to be seen or heard by the people.

Yazīd ibn al-Asamm says that the Mother of the Believers Maymūnah bint al-Hārith (may Allah be pleased with her) told him that the Messenger of Allah (may Allah's peace and blessings be upon him) married her when he was outside the state of Ihrām. When he married her, he was not assuming Ihrām for Hajj or ‘Umrah. Yazīd then mentioned his relation to Maymūnah (may Allah be pleased with her) as she was his maternal aunt, and the maternal aunt of Ibn ‘Abbās (may Allah be pleased with him) as well. This indicates his close relationship with Maymūnah, and proves that the Prophet (may Allah's peace and blessings be upon him) was not in the state of Ihrām as Ibn ‘Abbās said.

Abu Hurayrah (may Allah be pleased with him) reports that the Prophet (may Allah's peace and blessings be upon him) said that any Muslim who is financially capable of offering a sacrificial animal on the Day of Eid al-Ad'ha, but does not do so, let him not approach the Eid prayer place of Muslims nor pray with the people, because the Muslim should not neglect this ritual while he is able to offer it. Offering the sacrificial animal is a great act of worship and a rite that should be observed on the day of Eid al-Ad'ha. The majority of scholars said that it is a confirmed act of Sunnah. Some scholars said that it is obligatory on those who are financially capable.

In this Hadīth, Jābir ibn ‘Abdullāh (may Allah be pleased with him) reports that the Companions slaughtered their sacrificial animals with the Messenger of Allah (may Allah’s peace and blessings be upon him) in the year of Al-Hudaybiyah. he commanded that every seven men should share in one camel or one cow.

The Prophet (may Allah's peace and blessings be upon him) encouraged performing the rituals of Hajj and the rituals of ‘Umrah in close succession without interruption, as long as one is able. This is because performing them serves as a means to remove poverty and sins, as well as their effect on the heart, just as blowing the bellows removes impurities and other metals from the iron.

As-Sā’ib ibn Yazīd (may Allah be pleased with him) was a young Companion. He preformed Hajj with his family during the lifetime of the Prophet (may Allah's peace and blessings be upon him) in the Farewell Pilgrimage. The Prophet (may Allah's peace and blessings be upon him) approved that young children perform Hajj and said that they would be rewarded for it. However, it is considered a voluntary Hajj, and they must perform the obligatory Hajj after reaching puberty. The child does in his Hajj the same rituals that the adult does, including Ihrām, not wearing form-fitting clothes, saying the Talbiyah, and so on. If the child is unable to do any of the rituals, then his guardian - such as his father or mother - should do it on his behalf.

The Prophet (may Allah’s peace and blessings be upon him) performed Hajj on the back of a camel without a Mahmal, which is a litter placed on the camel, and he did not have another camel to carry his food and baggage. Rather, he kept his stuff with him on this camel, which shows his asceticism and disdain for this world. The Hadīth does not indicate the prohibition of riding comfortable luxurious means of transportation in Hajj. However, reducing the amount of luxury and comfort in Hajj is preferred, particularly if done with the intention to imitate the Messenger of Allah (may Allah’s peace and blessings be upon him).

These were marketplaces of the polytheists, where they traded during the days of Hajj. The Companions (may Allah be pleased with them) worried that they would incur a sin if they traded in such places during the days of Hajj. So, Allah revealed this verse to show them that trading in the Hajj season does not invalidate Hajj, especially when the rites are performed as prescribed. Trading during Hajj is allowed. However, it is better to devote oneself to performing the rites of Hajj.

The Messenger of Allah (may Allah’s peace and blessings be upon him) performed the Farewell Hajj and stayed overnight at a place named Dhu Tuwa on the fourth night of Dhu al-Hijjah. In the morning, he entered Makkah from its upper mountain pass. It was easier for him to enter from there because he came from Madīnah. When he completed the rituals of Hajj, he exited Makkah and headed towards Madīnah from the lower mountain pass. This road passes though Jarwal. It is possible that he did this intentionally to change his route, so that he may gain more reward for having done more good acts on different paths. This is similar to what he did on his way to ‘Arafah and his return therefrom, and for the Eid prayer, as well as praying the voluntary prayers in a place other than the one where he prayed his obligatory prayers. The purpose of this alteration is for different spots of the earth to testify to his good deeds on the Day when it will relate its news. It is possible that he entered from one place and left from another because both of them were just convenient for whomever would come from Madīnah or leave for it. Allah knows best.

The Hadīth of ‘Abdullāh ibn ‘Umar )may Allah be pleased with him) highlights the recommendation of taking different routes when going to and returning from the Eid and Friday prayers, as well as other acts of worship. For example, a Muslim should leave from the right and return from the left. This is authentically reported to have been done by the Prophet (may Allah's peace and blessings be upon him) for the two Eid prayers. Jābir (may Allah be pleased with him) reported that, on the Day of Eid, the Prophet (may Allah's peace and blessings be upon him) used to go to the prayer using one route and return using another. The same is indicated in this Hadīth. The scholars have held various opinions about the wisdom of going to the prayer via one route and returning via another. The most well-known of these opinions are the following: 1. The purpose of the two routes is that the routes would be able to bear witness in the person's favor on the Day of Judgment, as the earth will bear witness to whatever evil or good was done over it. So, if a Muslim goes for prayer via one route and returns via another, the two routes will bear witness on the Day of Judgment that he performed the Eid prayer. 2. The two routes are recommended to show that it is the day of the rite of Eid by having the markets filled with crowds of people everywhere. When people spread out through the paths of the city it makes this rite obvious, and the Eid prayer is one of the rites of Islam. This is also proven by the fact that people are ordered to go out in the deserts to show that it is Eid and declare the rite. 3. The Prophet (may Allah's peace and blessings be upon him) used to go to the prayer by one way and return by another due to the needy who were to be found in the markets. So, he might find some of them on one way and find others on the other, and would be able to give to them all. The most sound opinion is that it is done to show that it is the day of the Eid prayer by having people going to it from all the roads of the city. As for Hajj, as reported in this Hadīth, the Prophet (may Allah's peace and blessings be upon him) took different routes when entering and leaving Makkah. He entered through its Higher Pass and left through the Lower Pass. He, may Allah's peace and blessings be upon him, did the same when he went to ‘Arafah, he took one route when he headed towards it and another when he left. The scholars also held different views as to whether the Prophet (may Allah's peace and blessings be upon him) did that as an act of worship or just because it was easier for him, i.e. that it was easier for him to enter through the Higher Pass and leave through the Lower Pass. The scholars who adopted the first point of view said that it is an act of Sunnah to enter Makkah through the Higher Pass and leave it through the Lower Pass. The same applies to ‘Arafah, according to them. Other scholars maintained that the matter depends upon the convenience of the route. So, one may take the way that is more convenient, no matter whether that is the Higher or the Lower Pass. Whatever the case, if a pilgrim of Hajj or ‘Umrah can easily enter Makkah through its Higher Pass and leave through its Lower Pass, that is a good thing, because, if it is an act of worship, he has done it, but if it is not, there is no blame on him for doing it. If he could not do that easily, he should not burden himself by this. In fact, now, all the routes to Makkah have been brought together in just one and Muslims should not disobey the orders of the Muslim ruler. Praise be to Allah, there is a choice in this matter.

‘Imrān ibn Husayn (may Allah be pleased with him) says that Hajj Tamattu‘ was laid down in the Qur'an and the Sunnah. In the Qur'an, Allah, the Almighty, says: {And whosoever performs the 'Umrah in the months of Hajj, before (performing) the Hajj, he must slaughter a Hady such as he can afford} [Sūrat al-Baqarah: 196]. As for its legislation in the Sunnah, this is represented by the Prophet's performance and approval of this act, whereas no Qur'anic verses were revealed to prohibit it, nor did the Prophet forbade it later, till he died. So, ‘Imrān wonders: How can anybody prohibit it after that! By this, he refers to ‘Umar ibn al-Khattāb, who prohibited Hajj Tamattu‘, based on his own reasoning, aimed at boosts the pilgrims' numbers throughout the year. If a pilgrim performs ‘Umrah along with Hajj, he or she will only come during the season of Hajj. So, ‘Umar's ban was not meant as prohibition or abandonment of the application of the Qur'an and Sunnah in this respect; rather, it was a temporary ban for the public interest.

Abu Jamrah asked Ibn ‘Abbās (may Allah be pleased with both of them) about Hajj Tamattu‘, and so he ordered him to do it. Then, he asked him about the Hady associated with it, as it was mentioned in the Qur'an: {Whoever performs ‘Umrah [during the Hajj months] followed by Hajj [offers] what can be obtained with ease of sacrificial animals} [Al-Baqarah: 196]. He replied: "You have to slaughter a camel, a cow, a sheep, or one-seventh of a camel or cow." i.e. share the Hady with others. It seems that someone had opposed Abu Jamrah regarding Tamattu‘, so he saw in his dream that someone was announcing: "May Allah accept your Hajj and accept your Hajj Tamattu‘." He went to Ibn ‘Abbās and narrated to him this beautiful vision. Since good visions are considered one part of prophet-hood, Ibn ‘Abbās (may Allah be pleased with him) was pleased with it. He considered it glad tidings that Allah guided him to what was correct. He thus said: "Allah is the Greatest. That is the Prophet's Sunnah."

The Prophet (may Allah's peace and blessings be upon him) set out in the year of Hudaybiyah intending to perform ‘Umrah. Before he arrived at the designated place of Ihrām for the inhabitants of Madīnah, which is Dhu al-Hulayfah, he was informed that an enemy was coming from the direction of the sea-shore intending to fight him. So, he commanded a group of his Companions – among whom was Abu Qatādah – to take the right direction on the sea-shore route in order to avert them. They proceeded toward that direction. When they departed to meet up with the Prophet (may Allah's peace and blessings be upon him) at his appointed time, they all entered in the state of Ihrām except Abu Qatādah. While they were walking they saw a group of onagers, and they hoped inside themselves that Abu Qatādah would see them since he was not in a state of Ihrām (he could hunt). When he saw them, he chased them and wounded a she-onager. So, they all ate from its meat. Then they felt some doubt concerning the permissibility of their eating from it, while they were in a state of Ihrām. So they carried what was left of its meat until they caught up with the Prophet (may Allah's peace and blessings be upon him) and asked him about it. He asked them if anyone of them ordered Abu Qatādah or helped him by pointing or hinting at it. They replied that nothing of the sort happened. So he assured their hearts by telling them that it was lawful for them, and ordered them to eat what was left thereof. He also ate from it, in order to give comfort to their hearts.

The Prophet (may Allah's peace and blessings be upon him) set out to Dhu al-Hulayfah, the Miqāt (place where one assumes Ihrām) for the residents of Madīnah, intending to perform the Farewell Hajj in which he bid farewell to the Sacred House and the rituals of Hajj. He also bid farewell to the people and conveyed his message to them and made them bear witness to that. He assumed Ihrām for both Hajj and ‘Umrah. Thus, he performed Qirān Hajj. Since Qirān Hajj involves Tamattu‘, the people entered into Tamattu‘ along with him. Some people assumed Ihrām for Hajj and ‘Umrah, while others assumed Ihrām for ‘Umrah, intending to perform Hajj next. Some others assumed Ihrām for Hajj only. The Prophet (may Allah's peace and blessings be upon him) let them choose between the three types of Hajj. He, and so did some of his Companions, drove the sacrificial animals with him from Dhu al-Hulayfah, while others did not do so. When they approached Makkah, some of those who brought the sacrificial animals with them intending to do Ifrād or Qirān Hajj, suggested that they should revoke Hajj and replace it with ‘Umrah. But when they performed Tawāf and Sa‘i, the Prophet (may Allah's peace and blessings be upon him) ordered them emphatically to shorten their hair, end the state of Ihrām for ‘Umrah, assume Ihrām for Hajj, and offer the sacrificial animals in order for them to perform both Hajj and ‘Umrah on a single journey. He ordered those who could not afford to offer a sacrificial animal to fast ten days: three during the Hajj days, starting from the time they assume Ihrām for ‘Umrah, and seven when they would return home. When the Prophet (may Allah's peace and blessings be upon him) arrived at Makkah, he touched the Black Stone and performed seven rounds of Tawāf. He walked energetically during the first three rounds, which represented the Tawāf of Arrival, and normally in the remaining four rounds. Then he offered two Rak‘ahs behind the Station of Ibrahīm, headed towards Mount Safa, and performed the seven-round Sa‘i between Safa and Marwah. He would run between the two pillars and walk in a normal pace elsewhere. The Prophet (may Allah's peace and blessings be upon him) did not end his Ihrām until he finished Hajj and slaughtered his sacrificial animals on the Day of Nahr. After he had finished Hajj, had thrown the ‘Aqabah pebbles, and had slaughtered his sacrificial animals and shaved his head on the Day of Nahr, in what is known as the first Tahallul, he headed towards the Ka‘bah in the forenoon and performed Tawāf around it. Then he did all the things that were prohibited under Ihrām, including having sexual relations with his wives. Those among his Companions who had driven the sacrificial animals with them followed suit.

The Prophet (may Allah's peace and blessings be upon him) entered the state of Ihrām in the Farewell Pilgrimage for both ‘Umrah and Hajj. He led his sacrificial animal and applied something to his hair that would hold it back from spreading because the period of his Ihrām would be long. Some of his Companions did the same, while some made Ihrām for ‘Umrah (in the months of Hajj) intending to perform Hajj thereafter, and most of them did not lead their sacrificial animals with them, while some of them did. When they arrived at Makkah and made Tawāf and Sa‘i, he ordered those who had not led their sacrificial animals from among those who were performing Hajj only or comibning Hajj and ‘Umrah without a break in between to cancel their Hajj and make it an ‘Umrah only and end their Ihrām. As for him and those who led their sacrificial animals, they remained in the state of Ihrām. Thereupon, his wife Hafsah asked him why people had ended their Ihrām while he had not. He replied: "Because I have applied to my hair that which would make it matted and marked my sacrificial animal and drove it, and this prevents me from ending my Ihrām until the sacrificial animal reaches its place, which is the day that ends Hajj, the Day of Slaughter."

‘Abdullāh ibn ‘Abbās and Al-Miswar ibn Makhramah (may Allah be pleased with both of them) were debating whether the one in the state of Ihrām is allowed to wash his head or not. What made it debatable is that if one moves the hair on his head, it may cause some of the hair to fall. So ‘Abdullāh ibn Hunayn went to Abu Ayyūb and found him washing himself. He said to Abu Ayyūb: Ibn ‘Abbās sent me to ask you how the Messenger of Allah (may Allah's peace and blessings be upon him) used to wash himself (while in Ihrām). Abu Ayyūb said to the one who was pouring the water for him: "Pour," after he had lowered the cloth that was screening him until his head was visible, then he moved his hair with his hands, going from back to front and from front to back. Then he said: "This is what I saw the Messenger of Allah (may Allah's peace and blessings be upon him) doing." When ‘Abdullāh ibn Hunayn informed them (Ibn ‘Abbās and Al-Miswar) that ‘Abdullāh ibn ‘Abbās was right - as the Companions always sought to know what the correct thing to do is- Al-Miswar (may Allah be pleased with him) recanted and admitted the virtue of his companion, saying: "I will never argue with you again."

Jābir (may Allah be pleased with him) told that when they came with the Messenger of Allah to perform the Farewell Hajj, many of them only intended to perform Hajj. But Prophet told those who had not brought sacrificial animals with them to change their Hajj to ‘Umrah, so that they would perform ‘Umrah followed by Hajj. And they did so, may Allah be pleased with them.

The Prophet (may Allah's peace and blessings be upon him) saw Ka‘b ibn ‘Ujrah in Al-Hudaybiyah while being in the state of Ihrām, and lice were falling down his face out of his illness. The Prophet (may Allah's peace and blessings be upon him) felt sorry for him and said he never thought his ailment was that serious. Then he asked Ka‘b: "Can you afford a sheep?" He said: 'No.' So, Allah, Blessed and Exalted, revealed the verse (which means): {And whoever among you is ill or has an ailment of the head [making shaving necessary] must offer a ransom of fasting [three days] or charity or sacrifice.} [Sūrat al-Baqarah: 196] Thereupon, the Prophet (may Allah's peace and blessings be upon him) gave him choice either to fast three days, or feed six poor people; each receiving half a Sā‘ of wheat or the like. Both choices are an expiation for shaving his head during the state of Ihrām because he was forced due to the ailment in his head. In the other narration, the Prophet (may Allah's peace and blessings be upon him) gave him three options.

‘Ā'ishah (may Allah be pleased with her) mentioned that they performed Hajj with the Prophet (may Allah's peace and blessings be upon him) on the Farewell Hajj, and after they had finished their rituals, they moved on to the Sacred Mosque to perform the Tawāf of Ifādah. His wife Safiyyah (may Allah be pleased with her) was with them. When it was the night of departure, Safiyyah got her menses, and the Prophet (may Allah's peace and blessings be upon him) desired from her what a husband desires from his wife. ‘Ā'ishah told him that Safiyyah was having her menses. The Prophet (may Allah's peace and blessings be upon him) thought that she had got her menses before she made the Tawāf of Ifādah. Since this Tawāf is a major pillar of Hajj without which Hajj is not complete, thus, she would prevent them from leaving Makkah until she attained purity from her menses and made Tawāf. So, he, may Allah's peace and blessings be upon him said: "‘Aqra Halqa!", which is a famous statement pronounced without intending its true meaning. The Prophet (may Allah's peace and blessings be upon him) then asked whether she was going to detain them until she attained purity from her menses and made her Tawāf for her Hajj. They told him that she had already performed it before she got her menses. So, the Prophet (may Allah's peace and blessings be upon him) said that she could depart with them, since nothing was left for her to do except the Farewell Tawāf, which she had a concession to leave off.

The Prophet (may Allah's peace and blessings be upon him) delivered a sermon on the Day of Eid al-Ad'ha after having offered the prayer. He explained the rulings of slaughtering and its prescribed time on the day of Eid to the Companions. He added that whoever offered prayer and sacrificed in the same manner as the Prophet (may Allah's peace and blessings be upon him) did, his ritual would be properly observed. However, if someone slaughtered his animal before the prescribed time of slaughtering started, then his sacrifice would be considered normal slaughtering for the sake of meat, and not an accepted rite or act of worship. When Abu Burdah heard this, he asked: "O Messenger of Allah, I slaughtered my sheep before the prayer. I know that today is a day of eating and drinking, so I liked to have my sheep as the first thing to be slaughtered at my home. I slaughtered it and ate before coming to the prayer." The Prophet (may Allah's peace and blessings be upon him) told him that this was not the prescribed sacrifice and that it would be considered as an animal slaughtered to make use of its meat only. Abu Burdah then told the Prophet that he had a young she-goat which was dearer to him than two sheep; and he asked if slaughtering it would be considered a valid sacrifice for the sake of Allah? The Prophet (may Allah's peace and blessings be upon him) said: Yes, but this ruling is for you exclusively and is not generalized for the rest of the Ummah, as a little she-goat is not valid for sacrifice until it has completed one year of age.

Abu Hurayrah (may Allah be pleased with him) reports that after the conquest of Makkah, a man from Khuzā‘ah murdered a man from Hudhayl in retaliation for having killed one of their people before Islam. Thereupon, the Prophet (may Allah's peace and blessings be upon him) stood up and gave the speech mentioned in the Hadīth, wherein he highlighted the sanctity of Makkah and stated that Allah, the Almighty, Who prevented the elephant’s army from entering it, permitted His Prophet to fight and conquer it for only a short time of that day. The word ‘sā‘ah’ here does not mean an hour in the literal sense; rather, it signifies part of the day of the conquest. This was made permissible for the Prophet (may Allah's peace and blessings be upon him) from the morning of that day to the afternoon. He then declared that Makkah turned back to its state of sanctity and that it was now impermissible to cut down its trees; remove its grass, except for lemongrass; uproot its thorns; or pick up the lost items found therein, except by one intending to look for its owner.

"We set out with the Messenger of Allah (may Allah's peace and blessings be upon him) with the sole intention of performing Hajj", meaning: he departed on a Saturday during the last five days of Dhu al-Qi‘dah from Madīnah, after he had completed the Zhuhr prayer as four Rak‘ahs. Then when he arrived at Dhu al-Hulayfah, he performed the ‘Asr prayer as two Rak‘ahs. In another narration: "We were determined to perform Hajj." However, it was reported on her authority in another authentic Hadīth: "Some of us intended ‘Umrah while others intended Hajj, and I was one of those who intended ‘Umrah." Based on this, her statements, may Allah be pleased with her: "With the sole intention of performing Hajj," and "We were determined to perform Hajj," must have been due to (one of) the following circumstances: 1. She meant the obligation of Hajj in principle, without specifying the type of rite for which they assumed Ihrām. 2. She meant while they were departing and before they reached the Miqāt, and assumed Ihrām. 3. She meant the condition of other Companions, excluding herself. "Sarif", meaning: a name of a place close to Makkah. "The Messenger of Allah (may Allah's peace and blessings be upon him) came to me while I was weeping, and said: "Why are you weeping?" I said: "By Allah, I wish I had not come this year (for Hajj)", meaning: when she got her menses, she cried and wished that she had not made Hajj with them that year, thinking that her menses would interrupt her Hajj, and therefore she would miss out on its benefits and rewards. "He said: 'This is something that Allah has ordained for the daughters of Adam'", meaning: the menses is something decreed and written for the daughters of Adam, so it is not specific to you nor up to you; therefore, there is no need to cry. "So, do everything the pilgrim does, but do not make Tawāf around the Ka‘bah until you are pure'", meaning: the Prophet (may Allah's peace and blessings be upon him) informed her that the menses did not prevent her from continuing with her rituals, nor did it invalidate her Ihrām. She had to do what other pilgrims do, such as standing on ‘Arafah, going to Mina and Muzdalifah, throwing the Jamarāt, and doing all the rituals of Hajj except Tawāf around the Ka‘bah, which she had to postpone until she would become pure and take the ritual bath. "When we approached Makkah, the Messenger of Allah (may Allah's peace and blessings be upon him) said to his Companions: "Make it ‘Umrah", meaning: when the Prophet (may Allah's peace and blessings be upon him) approached Makkah, he ordered those who had not brought a sacrificial animal to intend ‘Umrah with their Ihrām. Therefore, whoever assumed Ihrām with the intention of Hajj, but had not brought a sacrificial animal, was to change his Ihrām for Hajj to that of ‘Umrah. They had to perform Tawāf and Sa‘i and cut their hair. Then, they had to remove their Ihrām. In another narration by Muslim: "The Messenger of Allah (may Allah's peace and blessings be upon him) ordered those of us who had not brought a sacrificial animal to remove their Ihrām. They said: 'Which one exactly?' He said: ‘All of it (completely lifting the restrictions of Ihrām).'" "So the people lifted the restrictions of Ihrām except for those who had brought a sacrificial animal." She added: "There was a sacrificial animal with the Prophet (may Allah's peace and blessings be upon him) as well as Abu Bakr, ‘Umar, and the rich ones", meaning: those who had not brought a sacrificial animal, removed their Ihrām after they had made Tawāf, performed Sa‘i, and cut their hair. The Prophet (may Allah's peace and blessings be upon him) as well as Abu Bakr and ‘Umar (may Allah be pleased with both of them) and the rich people who had brought a sacrificial animal all remained in their Ihrām, because whoever had a sacrificial animal was not permitted to change his Ihrām from Hajj to ‘Umrah. This is due to his statement (may Allah's peace and blessings be upon him): "Had I not brought a sacrificial animal, I would have done what I have ordered you to do." "Then they raised their voices in Talbiyah as they set out", meaning: those who made Tawāf, performed Sa‘i, and cut their hair raised their voices with Talbiyah of Hajj as they set to Mina, which was on the Day of Tarwiyah, the eighth of Dhu al-Hijjah. "On the Day of Sacrifice, I became pure", meaning: she became pure of her menses on the Day of Sacrifice, the tenth of Dhu al-Hijjah, and it was called such because of the slaughter of the sacrifice on that day. "So the Messenger of Allah (may Allah's peace and blessings be upon him) ordered me to perform Tawāf al-Ifādah, and I did", meaning: after becoming pure of her menses, on the Day of Sacrifice, the Prophet (may Allah's peace and blessings be upon him) ordered her to make Tawāf al-Ifādah and she did. "We were brought cow meat and I said: 'What is this?''', meaning: she and the women with her were sent some cow meat, and she asked about it. "The people said: 'The Messenger of Allah (may Allah's peace and blessings be upon him) sacrificed cows on behalf of his wives", meaning: the Prophet (may Allah's peace and blessings be upon him) slaughtered a cow, one on behalf of each of his wives. "On the night of Al-Hasbah", meaning: the night of descending from Mina, which comes after the days of Tashrīq (11th, 12th and 13th of Dhu al-Hijjah). It was called as such because the people leave Mina and go to Al-Muhassab, and spend the night there. In Al-Bukhāri: "The Prophet (may Allah's peace and blessings be upon him) slept at Al-Muhassab then rode to the House where he made Tawāf." "I said: 'O Messenger of Allah, will the people return having made Hajj and ‘Umrah while I will return having made Hajj only?'", meaning: they return with a separate Hajj and separate ‘Umrah, because they made Tamattu‘, while I return without a separate ‘Umrah; because it was combined with Hajj out of necessity. In another narration by Muslim: "Will the people return with two rewards and I return with one?", meaning: she wished that she would have the reward of a ‘Umrah separate from Hajj, as it was for the other Mothers of the Believers and the rest of the Companions who had voided their Hajj and made ‘Umrah, then completed ‘Umrah and removed Ihrām before the Day of Tarwiyah, and then assumed Ihrām for Hajj from Makkah on the Day of Tarwiyah, thereby achieving a separate ‘Umrah and a separate Hajj. ‘Ā'ishah (may Allah be pleased with her) had only achieved a single ‘Umrah combined with Hajj. So, on the day of leaving Mina, the Prophet (may Allah's peace and blessings be upon him) told her that her Tawāf was sufficient for her Hajj and ‘Umrah, but she insisted and wished to have a separate ‘Umrah, just like everyone else. "So he ordered ‘Abdur-Rahmān ibn Abi Bakr, and he rode me on the back of his camel", meaning: the Prophet (may Allah's peace and blessings be upon him) ordered her brother ‘Abdur-Rahmān ibn Abi Bakr (may Allah be pleased with him) to take her out to Tan‘īm to perform ‘Umrah from there, so that she would be like everyone else. So he,(may Allah be pleased with him) rode her behind him, as stated in the other narration of Muslim. "I remember - and I was just a young girl - I would doze off and the rear part of the saddlebags would hit my face", meaning: when ‘Abdur-Rahmān ibn Abi Bakr (may Allah be pleased with him) rode her behind him to Tan‘īm, she would doze off until her head would fall from sleeping, and she would hit the rear of the saddlebags. "Until we arrived at Tan‘īm. I raised my voice with Talbiyah intending ‘Umrah to make up for the one people had performed", meaning: when they arrived at Tan‘īm, she, (may Allah be pleased with her) raised her voice with Talbiyah intending ‘Umrah for its own independent reward like those who had performed it first. In a narration in the two Sahīh collections, the Prophet (may Allah's peace and blessings be upon him) said to her after she had performed ‘Umrah: "This made up for your ‘Umrah", meaning: this ‘Umrah is in place of the ‘Umrah that you intended to perform, separate from Hajj, but your menses prevented you from performing.

This Hadīth clarifies how the Prophet (may Allah's peace and blessings be upon him) performed Hajj. This Hajj took place in the tenth year after the emigration to Madīnah. He combined both Hajj and ‘Umrah and brought the sacrificial animals with him. Only a few of the Companions, such as ‘Ali ibn Abi Tālib, assumed Ihrām the same way as the Prophet did. Those happened to have brought their sacrificial animals with them as well. Imām An-Nawawi commented in his explanation of Muslim: "The Hadīth of Jābir is a great Hadīth that incorporates numerous benefits and precious important principles. This Hadīth was solely recorded by Imām Muslim, as Imām Bukhāri did not record it. Abu Dawūd recorded it similarly to Imām Muslim." Al-Qadi said: "Some people have elaborated about the Fiqh-related issues contained therein. Ibn al-Mundhir authored a thick volume whose central topic is this Hadīth. He extracted more than 150 Fiqhi benefits out of it. He would have extracted many more, close to the same amount, had he examined it more."

Ya‘lā ibn Umayyah asked ‘Umar (may Allah be pleased with him) to inform him when the Prophet would be receiving revelation so that he could see him during that state and know how revelation comes down upon him. At that time, the Prophet (may Allah's peace and blessings be upon him) was at Al-Ji‘irrānah, which is a place between Makkah and Taif, where the people who are in Makkah enter into the state of Ihrām (ritual state of consecration) when they intend to perform ‘Umrah (minor pilgrimage). A man came and told the Prophet (may Allah's peace and blessings be upon him) that he had entered into the state of Ihrām for ‘Umrah while his body and clothes were heavily scented with perfume, so what should he do? The Prophet (may Allah's peace and blessings be upon him) remained silent and did not immediately answer the question until revelation came to him. When the revelation came, ‘Umar pointed to Ya‘lā with his hand so that he would come to where the Prophet (may Allah's peace and blessings be upon him) was and see the status of the Prophet when he was receiving revelation. Ya‘lā came, and the Prophet’s head was covered with a garment. Ya‘lā put his head under the garment and saw the Prophet (may Allah's peace and blessings be upon him) while his face was red and his breath was audible. Then the revelation ceased, so the Prophet returned to his normal state. Then he told the questioner to remove the traces of perfume from his body and clothes. He also ordered him to remove the Jubbah because it was sewn (sewn clothes are not permissible for men during Ihrām). The prophet further commanded the man to observe the same restrictions during ‘Umrah that he would observe during Hajj, such as avoiding perfume and other prohibited things, because the prohibited things in Hajj and ‘Umrah are similar.

‘Umar ibn al-Khattāb, Commander of the Believers, (may Allah be pleased with him) came to the Black Stone in the corner of the Ka‘bah and kissed it. He, then, said: Verily, I know that you are a stone that can neither harm nor benefit. Had I not seen the Prophet (may Allah's peace and blessings be upon him) kissing you, I would not have kissed you.

The Prophet (may Allah's peace and blessings be upon him) clarified that it is unlawful for a Muslim woman to travel a distance of one night unless accompanied by a man from her Mahrams.

The Talbiyah of the Prophet (may Allah's peace and blessings be upon him), when intending to start the rituals of Hajj or ‘Umrah, was to say: (O Allah, I respond to Your call, I do respond) duly time and again regarding what You have called us to, including sincerity, monotheism, Hajj, and others. (I respond to Your call, You have no partner, I do respond) for You alone are worthy of worship, and You have no partner in Your lordship, worship, names, and attributes.) (Verily, praise), gratitude, commendation, and (blessing) are from You, and You are the One Who gives them; (to You) they are directed in all circumstances, (and sovereignty) also belongs to You. (You have no partner), as they all belong to You alone. Ibn ‘Umar (may Allah be pleased with him and his father) used to add: (I respond to Your call, I respond to Your call, and I ask You to make me happy), i.e., make me happy time and again. (Goodness is in Your Hands) all of it and out of Your grace. (I respond to Your call and to You belong desires), requests, and demands, i.e., to the One in Whose Hands goodness lies (and actions), as You are the One worthy of worship.

The Prophet (may Allah's peace and blessings be upon him) commanded those who intend to offer a sacrifice not to cut hair from their head, armpits, or mustache, nor to cut any of their fingernails or toenails until they have offered their sacrifice, once the new moon of Dhul-Hijjah has appeared.