Sahih Muslim

What one who has entered Ihram for Hajj or Umrah is permitted to wear, and what is not permissible, and perfume is forbidden for him

Ibn ’Umar (Allah be pleased with them) reported that a person asked the Messenger of Allah (ﷺ) what a Muhrim should put on as dress. Thereupon the Messenger of Allah (ﷺ) said:Do not put on a shirt or a turban, or trousers or a cap, or leather stockings except one who does not find shoes; he may put on stockings but he should trim them below the ankles. And do not wear clothes to which saffron or wars is applied.

Sahih Muslim 1177a
Book: 15
Hadith: 1

What one who has entered Ihram for Hajj or Umrah is permitted to wear, and what is not permissible, and perfume is forbidden for him

Salim reported on the authority of his father (’Abdullah b. ’Umar) that the Messenger of Allah (ﷺ) was asked what a Muhrim should wear, whereupon he said:A Muhrim should not wear a shirt, or a turban, or a cap, or trousers, or a cloth touched with wars or with saffron, nor (should he wear) stockings, but in case he does not find shoes, but (before wearing stockings) be should trim them (in such a way) that these should become lower than the ankles.

Sahih Muslim 1177b
Book: 15
Hadith: 2

What one who has entered Ihram for Hajj or Umrah is permitted to wear, and what is not permissible, and perfume is forbidden for him

Ibn ’Umar reported that the Messenger of Allah (ﷺ) forbade the Muhrim to put on a cloth dyed in saffron or wars and he further said:One who does not find shoes (to wear) he may wear stockings, but (only) after trimming them below the ankles.

Sahih Muslim 1177c
Book: 15
Hadith: 3

What one who has entered Ihram for Hajj or Umrah is permitted to wear, and what is not permissible, and perfume is forbidden for him

Ibn ’Abbas (Allah be pleased with both of them) reported:I heard Allah’s Messenger (ﷺ) say as he was delivering an address: So far as the trousers are concerned, one who does not find lower garment, he may wear them; as also socks, he may wear them who does not find shoes. It concerns the Muhrim.

Sahih Muslim 1178a
Book: 15
Hadith: 4

What one who has entered Ihram for Hajj or Umrah is permitted to wear, and what is not permissible, and perfume is forbidden for him

’Amr b. Dinar narrated with the same chain of transmitters that he heard the Messenger of Allah (ﷺ) delivering sermon at ’Arafat, and he made a mention of this hadith (as quoted above).

Sahih Muslim 1178b
Book: 15
Hadith: 5

What one who has entered Ihram for Hajj or Umrah is permitted to wear, and what is not permissible, and perfume is forbidden for him

This hadith has been narrated on the authority of ’Amr b. Dinar with the same chain of transmitters, but none of them (the narrators) made a mention that he (the Holy Prophet) was delivering address at ’Arafat except Shu’ba.

Sahih Muslim 1178c
Book: 15
Hadith: 6

What one who has entered Ihram for Hajj or Umrah is permitted to wear, and what is not permissible, and perfume is forbidden for him

Jabir (Allah be pleased with him) reported Allah’s Messenger (ﷺ) as saying:He who does not find shoes to wear may wear socks, and he who does not find lower garment to wear may put on trousers.

Sahih Muslim 1179
Book: 15
Hadith: 7

What one who has entered Ihram for Hajj or Umrah is permitted to wear, and what is not permissible, and perfume is forbidden for him

Ya’la b. Umayya reported on the authority of his father (Allah be pleased with them) that a person came to the Messenger of Allah (ﷺ) as he was at Ji’rana and he (the person) had been putting on a cloak which was perfumed, or he (the narrator) said:There was a trace of yellowness on it. He said (to the Holy Prophet): What do you command me to do during my Umra? (It was at this juncture) that the revelation came to the Messenger of Allah (ﷺ) and he was covered with a cloth, and Ya’la said: Would that I see revelation coming to the Messenger of Allah (ﷺ). He (Hadrat ’Umar) said: Would it please you to see the Messenger of Allah (ﷺ) receiving the revelations ’Umar lifted a corner of the cloth and I looked at him and he was emitting a sound of snorting. He (the narrator) said: I thought it was the sound of a camel. When he was relieved of this he said: Where is he who asked about Umra? When the person came, the Prophet (ﷺ) said: Wash out the trace of yellowness, or he said: the trace of perfume and put off the cloak and do in your ’Umra what you do in your Hajj.

Sahih Muslim 1180a
Book: 15
Hadith: 8

What one who has entered Ihram for Hajj or Umrah is permitted to wear, and what is not permissible, and perfume is forbidden for him

Safwan b. Ya’la reported on the authority of his father (who said):A person came to the Messenger of Allah (ﷺ) as he was staying at Ji’rana and I (the narrator’s father) was at that time in the apostle’s (ﷺ) company and (the person) was donning a cloak having the marks of perfume on it, and he said: I am in a state of Ihram for the sake of Umra, and it (this cloak) is upon me and I am perfumed. The Apostle of Allah (ﷺ) said to him: What would you do in your Hajj? He said: I would take off the clothes and would wash from me this perfume. Thereupon the Messenger of Allah (ﷺ) said: What you do in your Hajj do it in your Umra.

Sahih Muslim 1180b
Book: 15
Hadith: 9

What one who has entered Ihram for Hajj or Umrah is permitted to wear, and what is not permissible, and perfume is forbidden for him

Safwan b. Ya’la b. Umayya reported that Ya’la used to say to ’Umar b. Khattab (Allah be pleased with him):Would that I see revelation descending upon the Messenger of Allah (ﷺ). (Once) when the Messenger of Allah (ﷺ) was in Ji’rana and there was a cloth which provided shade over him, and there were his Companions with him. ’Umar being one of them, there came a person with a cloak of wool on him daubed with perfume and he said: Messenger of Allah, what about the person who entered upon the state of Ihram with a cloak after daubing it with perfume? The Apostle of Allah (ﷺ) looked at him for a short while, and then became quiet, and revelation began descending upon him, and ’Umar gestured (with his hand) to Ya’la b. Umayya to come. Ya’la came and he entered his head (beneath the cloth and saw) the Messenger of Allah (ﷺ) with his face red, and breathing heavily. Then he felt relieved (of that burden) and he said: Where is the man who was just asking me about Umra? The man was searched for and he was brought, and the Messenger of Allah (ﷺ) said: So far as the perfume is concerned, wash it three times, and remove the cloak too (as it was sewn) and do in ’Umra as you do in Hajj.

Sahih Muslim 1180c
Book: 15
Hadith: 10

What one who has entered Ihram for Hajj or Umrah is permitted to wear, and what is not permissible, and perfume is forbidden for him

Ya’la b. Umayya (Allah be pleased with him) reported that a person came to the Messenger of Allah (ﷺ) as he was staying at Ji’rana and he had put on Ihram for ’Umra and he had dyed his beard and his head with yellow colour and there was a cloak on him. He said:I put on Ihram for ’Umra and I am in this state as you see (with dyed beard and head and a cloak over me). He (the Holy Prophet) said: Take off the cloak and wash the yellowness and do in your ’Umra what you do in Hajj.

Sahih Muslim 1180d
Book: 15
Hadith: 11

What one who has entered Ihram for Hajj or Umrah is permitted to wear, and what is not permissible, and perfume is forbidden for him

Ya’la reported:We were with the Messenger of Allah (ﷺ) that a person came to him with a cloak on him having the traces of scent. He said, Messenger of Allah, I put on Ihram for ’Umra: what should I do? He (the Holy Prophet) kept quiet and did not make him any reply. And ’Umar screened him and it was (usual) with ’Umar that when the revelation descended upon him, he provided him shade (with the help of a piece of cloth). I (the person who came to the Holy Prophet) said: I said to ’Umar I wish to project my head into the cloth (to see how the Prophet receives revelation). So when the revelation began to descend upon him ’Umar wrapped him (the Holy Prophet) with cloth I came to him and projected my head with him into the cloth, and saw him (the Holy Prophet) (receiving the revelation). When he (the Holy Prophet) was relieved (of its burden), he said: Where is the inquirer who was just inquiring about ’Umra? That man came to him. Thereupon he (the Messenger of Allah) said: Take off the cloak from (your body) and wash the traces of perfume which were upon you, and do in ’Umra what you did in Hajj.

Sahih Muslim 1180e
Book: 15
Hadith: 12

The Mawaqit of Hajj

Ibn ’Abbas (Allah be pleased with them) reported that the Messenger of Allah (ﷺ) specified Dhu’l-Hulaifa, for the people of Medina; Juhfa for the people of Syria; Qarn al-Manazil, for the people of Najd; Yalamlam for the people of Yemen (the Mawaqit) and those (Mawaqit) are also meant for those who live at these (places) and for those too who come from without towards them for the sake of Hajj or ’Umra. And those who live within them (within the bounds of these places) or in the suburbs of Mecca or within Mecca, they should enter upon the state of Ihram at these very places.

Sahih Muslim 1181a
Book: 15
Hadith: 13

The Mawaqit of Hajj

Ibn ’Abbas (Allah be pleased with them) reported that the Messenger of Allah (ﷺ) specified Dhu’l-Hulaifa for the people of Medina; Juhfa for the people of Syria, Qarn al-Manazil for the people of Najd, Yalamlam for the people of Yemen (as their respective Mawaqit), and he also said:These are (Mawaqit) of them too (who live there) and everyone who comes from outside (through) their (directions) for the sake of Hajj and ’Umra and for those who live within (those bounds their Miqat is that) from which they commenced (their journey), and for the people of Mecca, Mecca itself is (the Miqat).

Sahih Muslim 1181b
Book: 15
Hadith: 14

The Mawaqit of Hajj

Ibn ’Umar (Allah be pleased with them) reported that the Messenger of Allah (ﷺ) said:The people of Medina should enter upon the state of Ihram at Dhu’l-Hulaifa, and people of Syria at Juhfa, and people of Najd at Qarn (al-Manazil), and ’Abdullah (further) said: It has reached me that the Messenger of Allah (ﷺ) also caid: The people of Yemen should enter upon the state of Ihram at Yalamlam.

Sahih Muslim 1182a
Book: 15
Hadith: 15

The Mawaqit of Hajj

Salim reported on the authority of his father (’Abdullah b. ’Umar) that the Messenger of Allah (ﷺ) said:The people of Medina should enter upon the state of Ihram at Dhu’l-Hulaifa; the people of Syria at Juhfa, the people of Najd at Qarn (al-Manazil). Ibn ’Umar (Allah be pleased with them) said: It was mentioned to me but I did not myself bear it (directly) from the Messenger of Allah (ﷺ) having said this: The people of Yemen should enter upon the state of Ihram at Yalamlam.

Sahih Muslim 1182b
Book: 15
Hadith: 16

The Mawaqit of Hajj

Salim b. ’Abdullah b. ’Umar b. al-Khattab (Allah be pleased with them) reported his father as saying:I heard the Messenger of Allah (ﷺ) as saying that the people of Medina should enter upon the state of Ihram at Dhu’l- Hulaifa, the people of Syria at Mahya’a and that is Juhfa, and the people of Najd at Qarn (al-Manazil). ’Abdullah b. ’Umar (Allah be pleased with them) said: (I did not hear it myself from him) but heard from them saying that the Messenger of Allah (ﷺ) had (also) said: The people of Yemen should enter upon the state of Ihram at Yalamlam.

Sahih Muslim 1182c
Book: 15
Hadith: 17

The Mawaqit of Hajj

Ibn ’Umar (Allah be pleased with them) reported that the Messenger of Allah (ﷺ) had commanded the people of Medina to enter upon the state of Ihram at Dhu’l-Hulaifa; the people of Syria at Juhfa; the people of Najd at Qarn (al-Manazil). ’Abdullah b. ’Umar (Allah be pleased with them) said:I was informed that he said that the people of Yemen should enter upon the state of Ihram at Yalamlam.

Sahih Muslim 1182d
Book: 15
Hadith: 18

The Mawaqit of Hajj

Abu Zubair reported that he heard Jabir b. ’Abdullah (Allah be pleased with them) saying that as he was asked about (the places for entering upon the) state of ihram, he said:I heard (and he then carried the narration directly, I think to) the Messenger of Allah (ﷺ).

Sahih Muslim 1183a
Book: 15
Hadith: 19

The Mawaqit of Hajj

Abu Zubair heard Jabir b. ’Abdullah (Allah be pleased with them) as saying as he was asked about (the place for entering upon the) state of Ihram:I heard (and I think he carried it directly to the Messenger of Allah) him saying: For the people of Medina Dhu’l-Hulaifa is the place for entering upon the state of Ihram, and for (the people coming through the other way, i.e. Syria) it is Juhfa; for the people of Iraq it is Dhat al-’Irq; for the people of Najd it is Qarn (al-Manazil) and for the people of Yemen it is Yalamlam.

Sahih Muslim 1183b
Book: 15
Hadith: 20

The Talbiyah, its description and timing

’Abdullah b. ’Umar (Allah be pleased with them) reported that the Talbiya of the Messenger of Allah (ﷺ) was this:Here I am at Thy service. O Allah, here I am at Thy service, here I am at Thy service. There is no associate with Thee; here I am at Thy service. Verily all praise and grace is due to Thee, and the sovereignty (too). There is no associate with Thee. He (the narrator) further said that ’Abdullah b. ’Umar (Allah be pleased with them) made this addition to it: Here I am at Thy service; here I am at Thy service; ready to obey Thee, and good is in Thy Hand; here I am at Thy service; unto Thee is the petition, and deed (is also for Thee).

Sahih Muslim 1184a
Book: 15
Hadith: 21

The Talbiyah, its description and timing

’Abdullah b. ’Umar (Allah be pleased with them) reported that the Messenger of Allah (ﷺ) entered upon the state of Ihram near the mosque at Dhu’l-Hulaifa as his camel stood by it and he said:Here I am at Thy service, O Lord; here I am at Thy service: here I am at Thy service. There is no associate with Thee. Here I am at Thy service. All praise and grace is due to Thee and the sovereignty (too). There is no associate with Thee. They (the people) said that ’Abdullah b. ’Umar said that that was the Talbiya of the Messenger of Allah (ﷺ). Nafi’ said: ’Abdullah (Allah be pleased with him) made this addition to it: Here I am at Thy service; here I am at Thy service; ready to obey Thee. The Good is in Thy Hand. Here I am at Thy service. Unto Thee is the petition and deed (is also for Thee).

Sahih Muslim 1184b
Book: 15
Hadith: 22

The Talbiyah, its description and timing

Ibn ’Umar (Allah be pleased with him) reported:I immediately learnt Talbiya from the Messenger of Allah (ﷺ), and he then narrated the hadith.

Sahih Muslim 1184c
Book: 15
Hadith: 23

The Talbiyah, its description and timing

’Abdullah b. ’Umar (Allah be pleased with them) reported:I heard the Messenger of Allah (ﷺ) pronouncing Talbiya with compacted hair: Here I am at Thy service. O Allah: here I am at Thy service; here I am at Thy service. There is no associate with Thee; here I am at Thy service. Verily all praise and grace is due to Thee and the Sovereignty (too). There is no associate with Thee; and he did not make any addition to these words. ’Abdullah b. ’Umar (Allah be pleased with them) (further) said: The Messenger of Allah (ﷺ) used to offer two rak’ahs of prayer at Dhu’l-Hulaifa and then when his camel stood up with him on its back near the mosque at Dhu’l-Hulaifa, he pronounced these words (of Talbiya). And ’Abdullah b. ’Umar (Allah be pleased’with them) said that ’Umar b. Khattab (Allah be pleased with him) pronounced, the Talbiya of the Messenger of Allah (ﷺ) in these words of his (Prophet’s words) and said: Here I am at Thy service, O Lord; here I am at Thy service, ready to obey Thee, and good is in Thy Hand, Here I am at Thy service. Unto Thee is the petition and deed (is also for Thee).

Sahih Muslim 1184d
Book: 15
Hadith: 24

The Talbiyah, its description and timing

Ibn ’Abbas (Allah be pleased with them) reported that the polytheists also pronounced (Talbiya) as:Here I am at Thy service, there is no associate with Thee. The Messenger of Allah (ﷺ) said: Woe be upon them, as they also said: But one associate with Thee, you possess mastery over him, but he does not possess mastery (over you). They used to say this and circumambulate the Ka’ba.

Sahih Muslim 1185
Book: 15
Hadith: 25

The command to the people of Al-Madinah to enter Ihram from the Masjid at Dhul-Hulaifah

Salim b. ’Abdullah (Allah be pleased with them) reported that he heard his father saying:This place Baida’ is for you that about which you attribute lie to the Messenger of Allah (ﷺ). And the Messenger of Allah (ﷺ) did not enter upon the state of Ihram but near the mosque at Dhu’l- Hulaifa.

Sahih Muslim 1186a
Book: 15
Hadith: 26

The command to the people of Al-Madinah to enter Ihram from the Masjid at Dhul-Hulaifah

Salim reported that when it was said to Ibn ’Umar (Allah be pleased with them) that the state of Ihram (commences from)a al-Baida’ he said:Al-Baida’, you attribute lie about it to the Messenger of Allah (ﷺ). And the Messenger of Allah (ﷺ) did not enter upon the state of Ihram but near the tree when his camel stood up with him.

Sahih Muslim 1186b
Book: 15
Hadith: 27

Clarifying that it is better to enter Ihram when a person’s mount sets off with him, heading towards Makkah, not straight after the two rak’ah

’Ubaid b. Juraij said to ’Ahdullah b. ’Umar (Allah be pleased with them):’Abd al-Rahman, I find you doing four things which I do not see anyone among your companions doing. He said: Son of Juraij, what are these? Thereupon he said: You (while circumambulating the Ka’ba) do not touch but the two pillars situated on the side of yaman (south), and I find you wearing the sandals of tanned leather, and I find you with dyed beard and head, and I also found that, when you were at Mecca, the people pronounced Talbiya as they saw the new moon (Dhu’l-Hijja), but you did not do it till the 8th of Dhu’l-Hijja. Upon this ’Abdullab b. ’Umar said: (So far as the touching of) the pillars is concerned, I did not see the Messenger of Allah (ﷺ) touching them but only those situated on the side of yaman. (So far as the wearing of) the shoes of tanned leather is concerned, I saw the Messenger of Allah (ﷺ) wearing shoes without hair on them, and he (wore them with wet feet) after performing ablution, and I like to wear them. So far as the yellowness is concerned, I saw the Messenger of Allah (ﷺ) dyeing (head, beard and cloth) with this colour and I love to dye (my head, beard or cloth) with this colour. And so far as the pronouncing of Talbiya is concerned, I did not see the Messenger of Allah (ﷺ) pronouncing it until his camel proceeded on (to Dhu’l-Hulaifa).

Sahih Muslim 1187a
Book: 15
Hadith: 28

Clarifying that it is better to enter Ihram when a person’s mount sets off with him, heading towards Makkah, not straight after the two rak’ah

’Ubaid b. Juraij reported:I remained in the company of ’Abdullah b. ’Umar b. al-Khattab (Allah be pleased with them) its twelve Hajjs and ’Umras and I said to him: I saw four characteristics (peculiar in you), and the rest of the hadith is the same except the case of Talbiya. There he offered the narration given by al-Maqburi and he stated the facts excepting the one given above.

Sahih Muslim 1187b
Book: 15
Hadith: 29

Clarifying that it is better to enter Ihram when a person’s mount sets off with him, heading towards Makkah, not straight after the two rak’ah

Ibn ’Umar (Allah be pleased with them) reported that the Messenger of Allah (ﷺ) pronounced Talbiya in Dhu’l-Hulaifa as he put his feet in the stirrup and his camel stood up and proceeded.

Sahih Muslim 1187c
Book: 15
Hadith: 30

Clarifying that it is better to enter Ihram when a person’s mount sets off with him, heading towards Makkah, not straight after the two rak’ah

Ibn ’Umar (Allah be pleased with them) reported that the Messenger of Allah (ﷺ) pronounced Talbiya as his camel stood up.

Sahih Muslim 1187d
Book: 15
Hadith: 31

Clarifying that it is better to enter Ihram when a person’s mount sets off with him, heading towards Makkah, not straight after the two rak’ah

’Abdullah b. ’Umar reported:I saw the Messenger of Allah (ﷺ) riding on his camel at Dhu’l-Hulaifa and pronouncing Talbiya as it stood up with him.

Sahih Muslim 1187e
Book: 15
Hadith: 32

Praying at the Masjid of Dhul-Hulaifah

’Abdullah b. ’Umar (Allah be pleased with them) reported that the Messenger of Allah (ﷺ) spent the night at Dhu’l-Hulaifa while commencing (the rites of) Pilgrimage and he observed prayer in the mosque.

Sahih Muslim 1188
Book: 15
Hadith: 33

It is recommended to apply perfume just before entering Ihram, and it is recommended to use Musk, and it does not matter if its glistening traces remain

’A’isha (Allah be pleased with her) reported:I applied perfume to the Messenger of Allah (ﷺ) before he entered upon the state of lhram and (concluding) before circumambulating the (sacred) House.

Sahih Muslim 1189a
Book: 15
Hadith: 34

It is recommended to apply perfume just before entering Ihram, and it is recommended to use Musk, and it does not matter if its glistening traces remain

’A’isha (Allah be pleased with her), the wife of the Messenger of Allah (ﷺ), reported:I applied perfume to the Messenger of Allah (ﷺ) with my own hand before he entered upon the state of Ihram, and as he concluded it before circumambulating the House (for Tawaf-i-lfada).

Sahih Muslim 1189b
Book: 15
Hadith: 35

It is recommended to apply perfume just before entering Ihram, and it is recommended to use Musk, and it does not matter if its glistening traces remain

’A’isha (Allah be pleased with her) reported:I used to apply perfume to the Messenger of Allah (ﷺ) before his entering upon the state of Ihram and at the conclusion of it, before circumambulating the House (for Tawaf Ifada).

Sahih Muslim 1189c
Book: 15
Hadith: 36

It is recommended to apply perfume just before entering Ihram, and it is recommended to use Musk, and it does not matter if its glistening traces remain

’A’isha (Allah be pleased with her) said:I applied perfume to the Messenger of Allah (ﷺ) as he became free from Ihram and as he entered upon it.

Sahih Muslim 1189d
Book: 15
Hadith: 37

It is recommended to apply perfume just before entering Ihram, and it is recommended to use Musk, and it does not matter if its glistening traces remain

’A’isha (Allah be pleased with her) said:I applied perfume of Dharira to the Messenger of Allah (ﷺ) with my hand (on the occasion of) the Farewell Pilgrimage on freeing from the state of Ihram and entering upon it.

Sahih Muslim 1189e
Book: 15
Hadith: 38

It is recommended to apply perfume just before entering Ihram, and it is recommended to use Musk, and it does not matter if its glistening traces remain

’Uthman b. ’Urwa reported on the authority of his father that he said:I asked ’A’isha with what thing she perfumed the Messenger of Allah (ﷺ) at the time of entering upon the state of Ihram. She said: With the best of perfume.

Sahih Muslim 1189f
Book: 15
Hadith: 39

It is recommended to apply perfume just before entering Ihram, and it is recommended to use Musk, and it does not matter if its glistening traces remain

’A’isha (Allah be pleased with her) reported:I applied the best perfume, which I could get, to the Messenger of Allah (ﷺ) before entering upon the state of Ihram (and after this) he put on the Ihram.

Sahih Muslim 1189g
Book: 15
Hadith: 40

It is recommended to apply perfume just before entering Ihram, and it is recommended to use Musk, and it does not matter if its glistening traces remain

’A’isha (Allah be pleased with her) reported:I applied the best available perfume I could find to the Messenger of Allah (ﷺ) before he entered upon the state of Ihram and after he was free from it.

Sahih Muslim 1189h
Book: 15
Hadith: 41

It is recommended to apply perfume just before entering Ihram, and it is recommended to use Musk, and it does not matter if its glistening traces remain

’A’isha (Allah be pleased with her) reported:I still seem to see the glistening of the perfume where the hair parted on Allah’s Messenger’s (ﷺ) head as he was in the state of Ihram, and Khalaf (one of the narrators) did not say: As he was in the state of Ihram, but said: That was the perfume of Ihram.

Sahih Muslim 1190a
Book: 15
Hadith: 42

It is recommended to apply perfume just before entering Ihram, and it is recommended to use Musk, and it does not matter if its glistening traces remain

’A’isha (Allah be pleased with her) reported:I still seem to see the glistening of the perfume where the hair parted on Allah’s Messenger’s (ﷺ) head and he was free from Ihram.

Sahih Muslim 1190b
Book: 15
Hadith: 43

It is recommended to apply perfume just before entering Ihram, and it is recommended to use Musk, and it does not matter if its glistening traces remain

’A’isha (Allah be pleased with her) reported:I still seem to see the glistening of the perfume where the hair parted on Allah’s Messenger’s (ﷺ) head, while he was pronouncing Talbiya.

Sahih Muslim 1190c
Book: 15
Hadith: 44

It is recommended to apply perfume just before entering Ihram, and it is recommended to use Musk, and it does not matter if its glistening traces remain

’A’isha (Allah be pleased with her) reported:I still seem to see; the rest of the hadith is the same.

Sahih Muslim 1190d
Book: 15
Hadith: 45

It is recommended to apply perfume just before entering Ihram, and it is recommended to use Musk, and it does not matter if its glistening traces remain

’A’isha (Allah be pleased with her) said:I still seem to see the glistening of the perfume where the hair was parted on Allah’s Messeinger’s (ﷺ) head while he was in the state of Ihram.

Sahih Muslim 1190e
Book: 15
Hadith: 46

It is recommended to apply perfume just before entering Ihram, and it is recommended to use Musk, and it does not matter if its glistening traces remain

’A’isha (Allah be pleased with her) reported:I still seem to perceive the glistening of perfume where the hair was parted on Allah’s Messenger’s (ﷺ) head as he was in the state of Ihram.

Sahih Muslim 1190f
Book: 15
Hadith: 47

It is recommended to apply perfume just before entering Ihram, and it is recommended to use Musk, and it does not matter if its glistening traces remain

’A’isha (Allah be pleased with her) reported that when the Messenger of Allah (ﷺ) intended to enter upon the state of Ihram he perfumed himself with the best of perfumes which he could find and after that I saw the glistening of oil on his head and beard.

Sahih Muslim 1190g
Book: 15
Hadith: 48

It is recommended to apply perfume just before entering Ihram, and it is recommended to use Musk, and it does not matter if its glistening traces remain

’A’isha (Allah be pleased with her) reported:I still seem to see the glistening of musk (in the parting of the head) of the Messenger of Allah (ﷺ) while he was in the state of Ihram.

Sahih Muslim 1190h
Book: 15
Hadith: 49

It is recommended to apply perfume just before entering Ihram, and it is recommended to use Musk, and it does not matter if its glistening traces remain

This hadith has been narrated by ’Ubaidullah with the same chain of transmitters.

Sahih Muslim 1190i
Book: 15
Hadith: 50

It is recommended to apply perfume just before entering Ihram, and it is recommended to use Musk, and it does not matter if its glistening traces remain

’A’isha (Allah be pleased with her) reported:I used to perfume the Messenger of Allah (ﷺ) with a perfume containing musk before entering upon the state of Ihram and on the day of sacrifice (10th of Dhu’l-Hijja) and (at the conclusion of Ihram) before circumambulating the House (for Tawaf-i-Ifada).

Sahih Muslim 1191
Book: 15
Hadith: 51

It is recommended to apply perfume just before entering Ihram, and it is recommended to use Musk, and it does not matter if its glistening traces remain

Muhammad b. al-Muntashir reported on the authority of his father:I asked ’Abdullah b. ’Umar (Allah be pleased with them) about a person who applied perfume and then (on the following) morning entered upon the state of lhram. Thereupon he said: I do not like to enter upon the state of Ihram shaking off the perfume. Rubbing of tar (upon my body) is dearer to me than doing this (i. e. the applying of perfume), I went to ’A’isha (Allah be pleased with her) and told her that Ibn ’Umar stated:’’ I do not like to enter upon the state of Ihram shaking off the perfume. Rubbing of tar (upon my body) is dearer to me than doing it (the applying of perfume).’’ Thereupon ’A’isha said: I applied perfume to the Messenger of Allah (ﷺ) at the time of his entering upon the state of Ihram. He then went round his wives and then put on Ihram in the morning.

Sahih Muslim 1192a
Book: 15
Hadith: 52

It is recommended to apply perfume just before entering Ihram, and it is recommended to use Musk, and it does not matter if its glistening traces remain

’A’isha (Allah be pleased with her) reported:I used to apply perfume to the Messenger of Allah (ﷺ). He then went round his wives, and entered upon the state of Ihram in the morning and the perfume was shaken off.

Sahih Muslim 1192b
Book: 15
Hadith: 53

It is recommended to apply perfume just before entering Ihram, and it is recommended to use Musk, and it does not matter if its glistening traces remain

Muhammad b. al-Muntashir reported on the authority of his father:I heard from Ibn ’Umar having said this:’’ It is dearer to me to rub tar (on my body) than to enter upon the state of Ihram (in a state) of shaking off the perfume.’’ He (the narrator) said: I went to ’A’isha and told her about this statement of his (of Ibn ’Umar). Thereupon she said: I applied perfume to the Messenger of Allah (ﷺ) and he then went round his wives and then entered upon the state of Ihram in the morning.

Sahih Muslim 1192c
Book: 15
Hadith: 54

The prohibition of hunting game for the one who has entered Ihram for Hajj or for Umrah or for both

Al-Sa’b b. Jaththama al-Laithi reported that he presented a wild ass to Allah’s Messenger (ﷺ) when he was at al-Abwa’, or Waddan, and he refused to accept it. He (the narrator) said:When the Messenger of Allah (ﷺ) looked into my face (which had the mark of dejection as my present had been rejected by him) he (in order to console me) said: We have refused it only because we are in a state of Ihram.

Sahih Muslim 1193a
Book: 15
Hadith: 55

The prohibition of hunting game for the one who has entered Ihram for Hajj or for Umrah or for both

A hadith (pertaining to this topic), has been narrated on the authority of Zuhri (and the words are):’’ I presented to him (the Holy Prophet) a wild ass.’’

Sahih Muslim 1193b
Book: 15
Hadith: 56

The prohibition of hunting game for the one who has entered Ihram for Hajj or for Umrah or for both

It is narrated on the authority of Zuhri with the same chain of transmitters (the narrator having) said this:’’ I presented to him the flesh of a wild ass.’’

Sahih Muslim 1193c
Book: 15
Hadith: 57

The prohibition of hunting game for the one who has entered Ihram for Hajj or for Umrah or for both

Ibn ’Abbas (Allah be pleased with them) reported that al-Sa’b b. Jaththama presented to the Messenger of Allah (ﷺ) a wild ass as he was in a state of Ihram, and he returned it to him saying:If we were not in a state of Ihram, we would have accepted it from you.

Sahih Muslim 1194a
Book: 15
Hadith: 58

The prohibition of hunting game for the one who has entered Ihram for Hajj or for Umrah or for both

The narration transmitted by Hakam (the words are):Al-Sa’b b. Jaththama presented to the Messenger of Allah (ﷺ) the leg of a wild ass. And in the narration transmitted by Shu’ba (the words are): (He presented to him) the rump of a wild ass as the blood was trickling from it. In the narration transmitted by Shu’ba on the authority of Habib (the words are): A part of a wild ass was presented to the Apostle (may peace he upon him) and he returned it to him (who presented it).

Sahih Muslim 1194b
Book: 15
Hadith: 59

The prohibition of hunting game for the one who has entered Ihram for Hajj or for Umrah or for both

Tawus reported on the authority of Ibn ’Abbas (Allah be pleased with them) that Zaid b. Arqam went to him (Ibn ’Abbas) and said:Narrate how you informed me about the meat of the game presented to the Messenger of Allah (ﷺ) as he was in the state of Ihram. Thereupon he said: He was presented with a slice of the meat of game, but he returned it to him (who presented it) saying: We are not going to eat it, as we are in the state of Ihram.

Sahih Muslim 1195
Book: 15
Hadith: 60

The prohibition of hunting game for the one who has entered Ihram for Hajj or for Umrah or for both

Abu Qatada reported:We went with the Messenger of Allah (ﷺ) till we reached al-Qaha (a place three stages away from Medina). Some of us were in the state of Ihram and some of us were not. I saw my companions looking towards something, and as I saw I found It to be a wild ass. I saddled my horse and took up my spear and then mounted upon (the horse) and my whip, fell down. I said to my companions as they were in the state of Ihram to pick up the whip for me but they said: By Allah, we cannot help you in any (such) thing (i. e. hunting). So i dismounted (the horse) and picked it (whip) up and mounted again and caught the wild ass after chasing it. It was behind a hillock and I attacked it with my spear and killed it. Then I brought it to my companions. Some of them said: Eat it, while others said: Do not eat it. The Apostle of Allah (ﷺ) was in front of us. I moved my horse and came to him (and asked him), whereupon he said: It is permissible, so eat it.

Sahih Muslim 1196a
Book: 15
Hadith: 61

The prohibition of hunting game for the one who has entered Ihram for Hajj or for Umrah or for both

Abu Qatada (Allah be pleased with him) reported that while he was with the Messenger of Allah (ﷺ) on one of the highways of Mecca, he lagged behind him (the Holy Prophet) along with companions who were in the state of Ihram, whereas he was himself not Muhrim. He saw a wild ass. As he was mounting his horse he asked his companions to pick up for him his whip (which had dropped) but they refused to do so. He asked them to hand him over the spear, but they refused. He then himself took hold of it and chased the wild ass and killed it. Some of the Companions of the Messenger of Allah (way peace be upon him) ate (its meat), but some of them refused to do so. They overtook the Messenger of Allah (ﷺ) and asked him about it, and he said:It is a food which Allah provided you (so eat it).

Sahih Muslim 1196b
Book: 15
Hadith: 62

The prohibition of hunting game for the one who has entered Ihram for Hajj or for Umrah or for both

This hadith pertaining to the wild ass is reported on the authority of Abu Qatada. The rest of the hadith is the same but with this (variation of words) that the Messenger of Allah (ﷺ) said:’’ Is there with you some of its flesh?’’

Sahih Muslim 1196c
Book: 15
Hadith: 63

The prohibition of hunting game for the one who has entered Ihram for Hajj or for Umrah or for both

’Abdullah b. Abu Qatada reported:My father went with the Messenger of Allah (ﷺ) in the year of Hudaibiya. His Companions entered upon the state of Ihram whereas he did not, for it was conveyed to the Messenger of Allah (ﷺ) that the enemy (was hiding at) Ghaiqa. The Messenger of Allah (ﷺ) went forward. He (Abu Qatada) said: Meanwhile I was along with his Companions, some of them smiled (to one another) As I cast a glance I saw a wild ass. I attacked It with a spear and held it, and begged for their (i. e. of his companions) assistance, but they refused to help me and we ate its meat. But we were afraid lest we should be separated (from the Messenger of Allah). So I proceeded on (with a view to) seeking the Messenger of Allah (ﷺ). Some- times I’dashed my horse and sometimes I made it run at a leisurely pace (keeping pace with others). (In the meanwhile) I met a person from Banfu Ghifar in the middle of the night. I said to him: Where did you meet the messenger of Allah (ﷺ)? He said: I left him at Ta’bin and he intended to halt at Suqya to spend the afternoon. I met him and said: Messenger of Allah. your Companions convey salutations and benedictions of Allah to you and they fear that they may not be separated from you (and the enemy may do harm to you), so wait for them, and he (the Holy Prophet) waited for them. I said: Messenger of Allah, I killed a game and there is left with me (some of the meat). The Apostle of Allah (ﷺ) said to his people: Eat it. And they were in the state of Ihram.

Sahih Muslim 1196d
Book: 15
Hadith: 64

The prohibition of hunting game for the one who has entered Ihram for Hajj or for Umrah or for both

’Abdullah b. Abu Qatada reported on the authority of his father (Allah be pleased with him):The Messenger of Allah (ﷺ) set out for Pilgrimage and we also set out along with him. He (Abu Qatada) said: There proceeded on some of his Companions and Abu Qatada was (one of them). He (the Prophet) said: You proceed along the coastline till you meet me. He (Abu Qatada) said: So they proceeded ahead of the Prophet of Allah (ﷺ), all of them had entered upon the state of Ihram, except Abu Qatada; he had not put on ihram. As they went on they saw a wild ass, and Abu Qatada attacked it and cut off its hind legs. They got down and ate its meat. They said: We ate meat In the state of Ihram. They carried the meat that was left of it. As they came to the Messenger of Allah (way peace be upon him) they said: Messenger of Allah, we were in the state of Ihram whereas Abu Qatada was not. We saw a wild ass and Abu Qatada attacked it and cut off its hind legs. We got down and ate its meat and we thus ate the meat of a game while we were In the state of Ihram. We have (carried to you) what was left out of its meat. Thereupon he (the holy Prophet) said: Did anyone among you command him (to hunt) or point to him with anything (to do so)? They said: No. Thereupon he said: Then eat what is left out of its meat.

Sahih Muslim 1196e
Book: 15
Hadith: 65

The prohibition of hunting game for the one who has entered Ihram for Hajj or for Umrah or for both

This hadith is narrated’on the authority of ’Uthman b. ’Abdullah b. Mauhab with the same chain of transmitters. And in the narration transmitted on the authority of Shaiban (the words are):’’ The Messenoer of Allah (ﷺ) said: Did any one of you command him to attack it or point towards it?’’ And in the narration transmitted by Shu’ba (the words are):’’ Did you point out or did you help or did you hunt?’’ Shu’ba said: I do not know whether he said:’’ Did you help or did you hunt?’’

Sahih Muslim 1196f
Book: 15
Hadith: 66

The prohibition of hunting game for the one who has entered Ihram for Hajj or for Umrah or for both

Abdullah b. Abu Qatada narrated on the authority of his father (Allah be pleased with him) that they went with the Messenger of Allah (ﷺ) on an expedition to Hudaibiya. He (further) said:They had entered upon the state of Ihram except I for ’Umra. He (again) said: I (Abu Qatada) hunted a wild ass and fed my companions in the state of their being Muhrim. 1 then came to the Messenger of Allah (ﷺ) and informed him that we had with us the meat that was left out of it. Thereupon he said: ’’Eat it,’’ while they were in the state of Ihram.

Sahih Muslim 1196g
Book: 15
Hadith: 67

The prohibition of hunting game for the one who has entered Ihram for Hajj or for Umrah or for both

’Abdullah b. Abu Qatada reported on the authority of his father (Allah be pleased with him) that they went out with the Messenger of Allah (ﷺ) and they were Muhrim except Abu Qatada. The rest of the hadith Is the same (but with the exception of these words):’’ He (the Holy Prophet) said: 15 there any- thing out of it? They said: We have its leg with us. The Messenger of Allah (ﷺ) took it and ate it.’’

Sahih Muslim 1196h
Book: 15
Hadith: 68

The prohibition of hunting game for the one who has entered Ihram for Hajj or for Umrah or for both

Abdullah b. Abi Qatada reported that Abu Qatada was among the party of those who had entered upon the state of Ihram whereas he was not. The rest of the hadith is the same (and herein it is also narrated):’’ He (the Holy Prophet) said: Did any person among you point to him (to hunt) or command him (in any form)? They said: Messenger of Allah, not at all. Thereupon he said: Then eat it.’’

Sahih Muslim 1196i
Book: 15
Hadith: 69

The prohibition of hunting game for the one who has entered Ihram for Hajj or for Umrah or for both

`Abd al-Rahman b. `Uthman Taimi reported on the authority of his father:While we were with Talha b. Ubaidullah and were in the state of Ihram we were presented a (cooked) bird. Talha was sleeping. Some of us ate it and some of us refrained from (eating) it. When Talha awoke he agreed with him who ate it, and said: We ate it along with the Messenger of Allah (ﷺ).

Sahih Muslim 1197
Book: 15
Hadith: 70

What animals it is recommended for the Muhrim and others to kill inside and outside the Sanctuary

`A’isha, the wife of the Messenger of Allah (ﷺ) said:I heard Allah’s Messenger (ﷺ) as saying: Four are the vicious (birds, beasts and reptiles) which should be killed in the state of Ihram or otherwise: kite (and vulture), crow, rat, and the voracious dog. I (one of the narrators, `Ubaidullah b. Miqsam) said to Qasim (the other narrator who heard it from `A’isha): What about the snake? He said: Let it be killed with disgrace.

Sahih Muslim 1198a
Book: 15
Hadith: 71

What animals it is recommended for the Muhrim and others to kill inside and outside the Sanctuary

A’isha (Allah be pleased with her) reported Allah’* Apostle (ﷺ) as saying:Five are the harmful things which should be killed in the state of Ihram or otherwise: snake, speckled crow. rat. voracious dog, and kite.

Sahih Muslim 1198b
Book: 15
Hadith: 72

What animals it is recommended for the Muhrim and others to kill inside and outside the Sanctuary

A’isha (Allah be pleased with her) reported Allah’s Messenger (ﷺ) as saying:Five are the vicious beasts which should be killed even in the state of Ihram: scorpion, rat, kite, crow and voracious dog.

Sahih Muslim 1198c
Book: 15
Hadith: 73

What animals it is recommended for the Muhrim and others to kill inside and outside the Sanctuary

This hadith has been narrated on the authority of Hisham with the same chain of transmitters.

Sahih Muslim 1198d
Book: 15
Hadith: 74

What animals it is recommended for the Muhrim and others to kill inside and outside the Sanctuary

A’isha reported Allah’s Mdssenger (ﷺ) having said this:Five are the vicious and harmful things which should be killed even within the precincts of Haram: rat, scorpion, crow. kite and voracious dog.

Sahih Muslim 1198e
Book: 15
Hadith: 75

What animals it is recommended for the Muhrim and others to kill inside and outside the Sanctuary

This hadith has been narrated on the authority Zuhri with the same chain of transmitters that she (A’isha) reported:The Messenger of Allah (ﷺ) commanded to kill five harmful things in the state of lhram or otherwise. The rest of the hadith is the same.

Sahih Muslim 1198f
Book: 15
Hadith: 76

What animals it is recommended for the Muhrim and others to kill inside and outside the Sanctuary

IA’isha (Allah be pleased with her) reported Allah’s Messenger (ﷺ) as saying:Five are the beasts 1618 harmful and vicious and these must be killed even within the precincts of the Ka’ba: crow, kite, voracio@s dog, kcorpion and rat.

Sahih Muslim 1198g
Book: 15
Hadith: 77

What animals it is recommended for the Muhrim and others to kill inside and outside the Sanctuary

Salim reported on the authority of his father (Allah be pleased with them) that the Messenger of Allah (ﷺ) said:Five are the (beasts) which if one kills them in the precincts of the Ka’ba or in the state of lhram entail no sin: rat, scorpion, crow, kite and voracious dog. In another version the words are:’’ as a Muhrim and in the state of lhram’’.

Sahih Muslim 1199a
Book: 15
Hadith: 78

What animals it is recommended for the Muhrim and others to kill inside and outside the Sanctuary

Hafsa, the wife of Allah’s Apostle (ﷺ), reported Allah’s Messenger (ﷺ) having said this:There are five beasts, all of them are vicious and harmful and there is no sin for one who kills them (and these are): scorpion, crow, kite, rat and voracious dog.

Sahih Muslim 1200a
Book: 15
Hadith: 79

What animals it is recommended for the Muhrim and others to kill inside and outside the Sanctuary

Zaid b. Jubair reported:A person asked Ibn Umar which beast a Muhrim could kill. Thereupon he said: One of the wives of Allah’s Apostle (ﷺ) told me: He (the Holy Prophet) commanded to kill rat, scorpion, kite, voracious dog and crow.

Sahih Muslim 1200b
Book: 15
Hadith: 80

What animals it is recommended for the Muhrim and others to kill inside and outside the Sanctuary

Zaid b. Jubair reported:A person asked Ibn ’Umar which beast a Muhrim could kill, whereupon he said: One of the wives of Allahs Apostle (ﷺ) told me: He (the Holy Prophet) commanded to kill voracious dog, rat, scorpion, kite, crow, and snake (and this is allowed) likewise in prayer.

Sahih Muslim 1200c
Book: 15
Hadith: 81

What animals it is recommended for the Muhrim and others to kill inside and outside the Sanctuary

Ibn ’Umar (Allah be pleased with them) reported Allah’s Messenger (ﷺ) as saying:Five are the beasts for killing which there is no sin for the Muhrim: crows, kites, scorpions, rats and wild dogs.

Sahih Muslim 1199b
Book: 15
Hadith: 82

What animals it is recommended for the Muhrim and others to kill inside and outside the Sanctuary

Ibn Juraij reported:I said to Nafi: What is that which you heard Ibn, Umar declaring permissible for a Muhrim to kill some of the beasts? Nafi, said to me that ’Abdullah had reported: I heard Allah’s Messenger (ﷺ) as saying: Five are the beasts in killing which or their being killed, there is no sin: crow, kite, scorpion, rat and voracious dog.

Sahih Muslim 1199c
Book: 15
Hadith: 83

What animals it is recommended for the Muhrim and others to kill inside and outside the Sanctuary

The above hadith was reported with other chains from Nafi’ on the authority of Ibn ’Umar, but there was difference in the wording in how the attributed the chain.

Sahih Muslim 1199d
Book: 15
Hadith: 84

What animals it is recommended for the Muhrim and others to kill inside and outside the Sanctuary

This hadith has been narrated on the authority of Ibn ’Umar through be upon him) as saying:Five (are the beasts) in killing which or their being killed in the precinct of the Ka’ba there is no sin.’’ The rest of the hadith is the same.

Sahih Muslim 1199e
Book: 15
Hadith: 85

What animals it is recommended for the Muhrim and others to kill inside and outside the Sanctuary

’Abdullah b. Umar (Allah be pleased with them) reported Allah’s Messen- ger (ﷺ) as saying:Five (are the animals) which, it one kills them In the state of Ihram, entail no sin for one (who does it): scorpion, rat, voracious dog, crow and kite.

Sahih Muslim 1199f
Book: 15
Hadith: 86

It is permissible for a Muhrim to shave his head if there is a problem, but it is obligatory to offer a Fidyah for shaving it, and Clarifying what the Fidyah is

Ka’b b. ’Ujra (Allah be pleased with him) reported:The Messenger of Allah (ﷺ) came to me on the occasion of Hudaibiya and I was kindling fire under my cooking pot and lice were creeping on my face. Thereupon he (the Holy Prophet) said: Do the vermins harm your head? I said: Yes. He said: Get your head shaved and (in lieu of it) observe fasts for three days or feed six needy persons, or offer sacrifice (of an animal). Ayyub said: I do not know with what (type of expiation) did he commence (the statement).

Sahih Muslim 1201a
Book: 15
Hadith: 87

It is permissible for a Muhrim to shave his head if there is a problem, but it is obligatory to offer a Fidyah for shaving it, and Clarifying what the Fidyah is

This hadith is narrated on the authority of Ayyub.

Sahih Muslim 1201b
Book: 15
Hadith: 88

It is permissible for a Muhrim to shave his head if there is a problem, but it is obligatory to offer a Fidyah for shaving it, and Clarifying what the Fidyah is

Kalb b. Ujra (Allah be pleased with him) reported:It was I for whom this verse was revealed (to the Holy Prophet):’’ Whoever among you is sick or has an ail- ment of the head, he (may effect) a compensation by lasting or alms or a sacrifice’’ He said: I came to him (the Holy Prophet) and he said: Come Dear. So I went near. He (again) said: Come near. So I went near. Thereupon the Messenger of Allah (ﷺ) said: Do the vermins trouble you? Ibn Aun (one of the narrators) said: I think he (Ka’b b. Ujra) replied in the affirmative. He (the Holy Prophet) then commanded to do compensation by fasting or by giving sadaqa (feeding six needy persons) or by sacrifice (of a animal) that is available.

Sahih Muslim 1201c
Book: 15
Hadith: 89

It is permissible for a Muhrim to shave his head if there is a problem, but it is obligatory to offer a Fidyah for shaving it, and Clarifying what the Fidyah is

Ka’b b. ’Ujra (Allah be pleased with him) reported that the Messenger of Allah (may peace be, upon him) stood near him and lice were falling from his head. Thereupon he (the Holy Prophet) said:Do these vermins trouble you? I said: Yes. Thereupon he said: Then shave your head; and it was in connection with me that this verse was revealed:’’ Whoever among you is sick or has an ailment of the head, he (may effect) a compensation by fasting or alms or a sacrifice’’. He (the Holy Prophet, therefore) said to me: Observe fast for three days or give a quantity of alms enough to feed six needy persons or offer sacrifice (of an animal) that is available.

Sahih Muslim 1201d
Book: 15
Hadith: 90

It is permissible for a Muhrim to shave his head if there is a problem, but it is obligatory to offer a Fidyah for shaving it, and Clarifying what the Fidyah is

Ka`b b. ’Ujra (Allah be pleased with him) reported that the Messenger of Allah (ﷺ) happened to pass by him at Hudaibiya before entering Mecca in a state of Ihram and he (Ka’b) was kindling fire under the cooking pot and vermin were creeping on his (Ka`b’s) face. Thereupon (the Holy Prophet) said:Do these vermin trouble you? He (Ka’b) said: Yes. The Messenger of Allah (way peace be upon him) said: Shave your head and give some quantity of food enough to feed six needy persons (faraq is equal to three sa’s), or observe fast for three days or offer sacrifice of a sacrificial animal. Ibn Najih (one of the narrators) said:’’ Or sacrifice a goat.’’

Sahih Muslim 1201e
Book: 15
Hadith: 91

It is permissible for a Muhrim to shave his head if there is a problem, but it is obligatory to offer a Fidyah for shaving it, and Clarifying what the Fidyah is

Ka’b b. Ujra (Allah be pleased with him) reported that the Messenger of Allah (ﷺ) happened to pass by him during the period of Hudaibiya. Thereupon he (the Holy Prophet) said to him (Ka’b b. Ujra):Do these vermins trouble your head? He said: Yes. Thereupon he (the Holy Prophet) said: Shave your head. Then sacrifice a goat or observe fasts for three days or give three sits of dates to feed six needy persons.

Sahih Muslim 1201f
Book: 15
Hadith: 92

It is permissible for a Muhrim to shave his head if there is a problem, but it is obligatory to offer a Fidyah for shaving it, and Clarifying what the Fidyah is

Abdullah b. Ma’qil said:I sat with Ka’b (Allah be pleased with him) and he was in the mosque. I asked him about this verse:’’ Compensation in (the form of) fasting, or Sadaqa or sacrifice.’’ Ka’b (Allah be pleased with him) said: It was reveal- ed In my case. There was some trouble in my head. I was taken to the Messenger of Allah (ﷺ) and lice were creeping upon my face. Thereupon he said: I did not think that your trouble had become so unbearable as I see. Would you be able to afford (the sacrificing) of a goat? I (Ka’b) said: Then this verse was revealed:’’ Com- pensation (in the form of) fasting or alms or a sacrifice.’’ He (the Holy Prophet) said: (It Implies) fasting for three days, or feeding six needy perscins, half sa’ of food for every needy person. This verse was revealed particularly for me and (now) Its applica- tion is general for all of you.

Sahih Muslim 1201g
Book: 15
Hadith: 93

It is permissible for a Muhrim to shave his head if there is a problem, but it is obligatory to offer a Fidyah for shaving it, and Clarifying what the Fidyah is

Ka’b b. Ujra (Allah be pleased with him) reported that he went out with the Messenger of Allah (ﷺ) in the state of Ihram, and his (Ka’b’s) head and beard were infested with lice. This was conveyed to the Messenger of Allah (ﷺ). He sent for him (Ka’b) and called a barber (who) shaved his head. He (the Holy Prophet) said. Is there any sacrificial animal with you? He (Kalb) said:I cannot afford it. He then commanded him to observe fasts for three days or feed six needy persons, one sa’ for every two needy persons. And Allah the Exalted and Majestic revealed this (verse) particular with regard to him:’’ So whosoever among you is sick and has an ailment of the head..’’ ; then (its application) became general for the Muslims.

Sahih Muslim 1201h
Book: 15
Hadith: 94

Cupping is permissible for the Muhrim (pilgrim in Ihram)

Ibn ’Abbas (Allah be pleased with them) reported that the Messenger of Allah (ﷺ) got himself cupped in the state of lhrim.

Sahih Muslim 1202
Book: 15
Hadith: 95

Cupping is permissible for the Muhrim (pilgrim in Ihram)

Ibn Buhaina reported that the Messenger of Allah (ﷺ) got himself cupped in the middle of his head on his way to Mecca.

Sahih Muslim 1203
Book: 15
Hadith: 96

It is permissible for a Muhrim to treat his eyes

Nubaih b. Wabb reported:We went with Aban b. Uthman (in a state of lhram). When we were at Malal the eyes of Umar b. Ubaidullah became sore and, when we reached Rauba’ the pain grew intense. He (Nubaib b. Wahb) sent (one) to Aban b. Uthman to ask him (what to do). He sent him (the message) to apply aloes to them, for ’Uthman (Allah be pleased with him) reported that the Messenger of Allah (ﷺ) applied aloes to the person whose eyes were sore and he was in the state of Ihram.

Sahih Muslim 1204a
Book: 15
Hadith: 97

It is permissible for a Muhrim to treat his eyes

Nubaih b Wahb reported that the eyes of Umar b. Ubaidnllah b. Ma’mar were swollen, and he decided to use antimony. Aban b. ’Uthman forbade him to do so and commanded him to apply aloes on them, and reported on the authority of ’Uthman b. Affan that the Messenger of Allah (ﷺ) had done that.

Sahih Muslim 1204b
Book: 15
Hadith: 98

It is permissible for the Muhrim to wash his body and head

Ibrahim b. ’Abdullah narrated on the authorrity of his father that there cropped up a difference of opinion between Abdullah b. ’Abbas and al-Miswar b. Makhrama at a place (called) Abwa’. Abdullah b. ’Abbas contended that a Muhrim (is permitted) to wash his head, whereas Miswar contended that a Muhrim is not (permit- fed) to wash his head. So Ibn Abbas sent me (the father of Ibrabim) to Abu Ayyub al- Ansirl to ask him about it. (So I went to him) and found him taking bath behind two poles covered by a cloth. I gave him salutation, whereupon be asked:Who is this? I said: I am ’Abdullah b. Hunain. ’Abdullah b. ’Abbas has sent me to you to find out how the Messenger of Allah (ﷺ) washed his head in the state of Ihram. Abu Ayyub (Allah be pleased with him) placed his hand on the cloth and lowered it (a little) till his head became visible to me; and he said to the man who was pouring water upon him to pour water. He poured water on his head. He then moved his head with the help of his hands and moved them (the hands) forward and backward and then said: This is how I saw him (the Messenger of Allah) doing.

Sahih Muslim 1205a
Book: 15
Hadith: 99

It is permissible for the Muhrim to wash his body and head

This hadith has been narrated on the authority of Zaid b. Aslam with the same chain of transmitters that Abu Ayyub rubbed his whole head with his hands and then moved them forward and backward. Miswar said to Ibn ’Abbas:I would never dispute with you (in future).

Sahih Muslim 1205b
Book: 15
Hadith: 100

What should be done with a Muhrim if he dies?

Ibn Abbas (Allah be pleased with them) reported that a person fell down from his camel (in a state of Ihram) and his neck was broken and he died. Thereupon Allah’s Apostle. (ﷺ) said:Bathe him with water mixed with the leaves of the lote tree and shroud him in his two (pieces of) cloth (Ihbram), and do not cover his head for Allah will raise him on the Day of Resurrection Pronouncing Talbiya.

Sahih Muslim 1206a
Book: 15
Hadith: 101

What should be done with a Muhrim if he dies?

Ibn Abbas (Allah be pleased with them) reported:While a person was standing in ’Arafat with the Messenger of Allah (ﷺ) he fell down from his camel and broke his neck. This was mentioned to the Messenger of Allah (ﷺ), whereupon he said: Bathe him with water mixed with the leaves of the lote tree and shroud him in two (pieces of) cloth and neither perfume him nor cover his head; (Ayyub said) for Allah would raise him on the Day of Resurrection in the state of pronouncing Talbiya. (’Amr. however, said): Verily Allah would raise him on the Day of Resurrection pronouncing Talbiya. Sa’id b. Jubair narrated this hadith on the authority of Ibn ’Abbas (Allah be pleased with them) that a person was standing with the Messenger of Allah (ﷺ) as he was in the state of Ihram. The rest of the hadith is the same.

Sahih Muslim 1206b,c
Book: 15
Hadith: 102

What should be done with a Muhrim if he dies?

Ibn Abbas (Allah be pleased with them) reported that a person proceeded along with the Messenger of Allah (may peace he upon him) in the state of Ihram and fell down from his camel and his neck was broken, and he died. The Messenger of Allah (ﷺ) said:Bathe him with water mixed with lote (leaves) and shroud him in two (pieces of) cloth and do’not cover his head for he would come on the Day of Resurrection pronouncing Talbiya.

Sahih Muslim 1206d
Book: 15
Hadith: 103

What should be done with a Muhrim if he dies?

Sa’id b. Jubair reported on the authority of Ibn Abbas (Allah be pleased with him) that a person proceeded with the Messenger of Allah (ﷺ) in the state of Ihram. The rest of the hadith th is the same except that he (the Holy Prophet) (is reported to have) said:He would be raised on the Day of Resurrection pronouncing Talbiya. Sa’id b. Jubair did not name the place where he fell down.

Sahih Muslim 1206e
Book: 15
Hadith: 104

What should be done with a Muhrim if he dies?

Ibn Abbas (Allah be pleased with them) reported that there was a person in the state of Ihram whose camel broke his neck and he died. Thereupon the Mes- senger of Allah (ﷺ) said:Bathe him with water mixed (with the leaves of) lote tree and shroud him In his two (pieces of) cloth and cover neither his head nor his face, for he would be raised on the Day of Resurrection pronouncing Talbiya.

Sahih Muslim 1206f
Book: 15
Hadith: 105

What should be done with a Muhrim if he dies?

Ibn ’Abbas (Allah be pleased with them) reported that when a person who was in the state of Ihram was in the company of the Messenger of Allah (ﷺ), his camel broke his neckand he died. Upon this the Messenger of Allah (ﷺ) said:Bathe him with water (mixed with the leaves) of the lute tree and shroud him in his two (pieces of) cloth and, neither perfume him nor cover his head, for he would be raised on the Day of Resurrection pronouncing Talbiya.

Sahih Muslim 1206g
Book: 15
Hadith: 106

What should be done with a Muhrim if he dies?

Sa’id b. Jubair reported on the authority of Ibn ’Abbas (Allah be pleased with them) that a camel broke the neck of its owner while he was in the state of lhram and he was at that time in the company of the Messenger of Allah (ﷺ). Allah’s Messenger (ﷺ) commanded that he should be bathed with water mixed with (leaves of the) lote (tree) and no perfume should be applied to him and his head should not be covered, for he would be raised on the Day of Resurrection pronouncing Talblya.

Sahih Muslim 1206h
Book: 15
Hadith: 107

What should be done with a Muhrim if he dies?

Sa’id b. Jubair heard Ibn ’Abbas (Allah be pleased with them) as saying:A person came to Allah’s Apostle (ﷺ) while he was in the state of lhram. He fell down from his camel and broke his neck. Thereupon Allah’s Apostle (ﷺ) commanded to bathe him with water (mixed with the leaves of) the lote (tree), and shroud him in two (pieces of) cloth and not to apply perfume (to him), keeping his head out (of the shroud). Shu’ba said: He then narrated to me after this (the words)’’ keeping his head out,’’ his face out, for he would be raised on the Day of Resurrection pronouncing Talbiya.

Sahih Muslim 1206i
Book: 15
Hadith: 108

What should be done with a Muhrim if he dies?

Sa`id b. Jubair reported on the authority of Ibn `Abbas (Allah be pleased with them) that the camel of a person broke his neck as he was in the company of Allah’s Messenger (ﷺ). The Messenger of Allah (ﷺ) commanded them (Companions) to wash him with water mixed (with the leaves of) the lote (tree) and to keep his face exposed; (he, the narrator) said:And his head (too), for he would be raised on the Day of Resurrection pronouncing Talbiya.

Sahih Muslim 1206j
Book: 15
Hadith: 109

What should be done with a Muhrim if he dies?

Ibn ’Abbas (Allah be pleased with him) reported that there was a person in the company of Allah’s Messenger (may peace’ be upon him) whose camel broke his neck and he died. thereupon Allah’s Apostle (ﷺ) said:Wash him, but do not apply perfume and do not cover his face, for he would be raised (on the Day of Resurrection) pronouncing Talbiya.

Sahih Muslim 1206k
Book: 15
Hadith: 110

It is permissible for the Muhrim to stipulate a condition for exiting Ihram because of sickness and the like

`A’isha (Allah be pleased with her) reported that Allah’s Messenger (ﷺ) went (into the house of) Duba`a bint Zubair and said to her:Did you intend to perform Hajj? She said: By Allah, (I intend to do so) but I often remain ill, whereupon he (the Holy Prophet) said to her: Perform Hajj but with condition, and say: O Allah, I shall be free from Ihram where you detain me. And she (Duba`a) was the wife of Miqdad.

Sahih Muslim 1207a
Book: 15
Hadith: 111

It is permissible for the Muhrim to stipulate a condition for exiting Ihram because of sickness and the like

A’isha (Allah be pleased with her) reported that Allah’s Apostle (ﷺ) went (to the house of) Duba’a bint al-Zubair b. Abd al-Muttalib. She said:Messenger of Allah, I intend to perform Hajj, but I am ill. Thereupon Allah’s Apostle (ﷺ) said: Enter Into the state of Ihram on condition that you would abandon it when Allah would detain you.

Sahih Muslim 1207b
Book: 15
Hadith: 112

It is permissible for the Muhrim to stipulate a condition for exiting Ihram because of sickness and the like

This hadith has been reported on the authority of A’isha through another chain of transmitters.

Sahih Muslim 1207c
Book: 15
Hadith: 113

It is permissible for the Muhrim to stipulate a condition for exiting Ihram because of sickness and the like

Ibn Abbas reported that Duba’a bint al-Zubair b. ’Abd al-Muttalib (Allah be pleased with her) came to Allah’s Messenger (ﷺ) and said:I am an ailing woman but I intend to perform Hajj; what you command me (to do)? He (the Holy Prophet) said: Enter into the state of Ihram (uttering these words) of condition: I would be free from it when Thou wouldst detain me. ’He (the narrator) said: But she was able to complete (the Hajj without breaking down).

Sahih Muslim 1208a
Book: 15
Hadith: 114

It is permissible for the Muhrim to stipulate a condition for exiting Ihram because of sickness and the like

Ibn `Abbas (Allah be pleased with him) reported that Duba`a intended to perform Hajj, and the Messenger of Allah (ﷺ) commanded her (to enter into the state of Ihram) with condition. She did it in compliance with the command of Allah’s Apostle (ﷺ).

Sahih Muslim 1208b
Book: 15
Hadith: 115

It is permissible for the Muhrim to stipulate a condition for exiting Ihram because of sickness and the like

This hadith has been narrated on the authority of Ibn ’Abbas with a slight variation of words.

Sahih Muslim 1208c
Book: 15
Hadith: 116

The soundness of Ihram for the woman in Nifas; It is recommended for her to perform Ghusl before entering Ihram, and the same applies to one who is menstruating

`A’isha (Allah be pleased with her) reported that Asma’ bint `Umais gave birth to Muhammad b Abu Bakr near Dhu’l-Hulaifa. The Messenger of Allah (ﷺ) commanded Abu Bakr to convey to her that she should take a bath and then enter into the state of Ihram.

Sahih Muslim 1209
Book: 15
Hadith: 117

The soundness of Ihram for the woman in Nifas; It is recommended for her to perform Ghusl before entering Ihram, and the same applies to one who is menstruating

Jabir b. `Abdullah (Allah be pleased with them) reported that when Asma’ bint `Umais gave birth (to a child) in Dhu’l-Hulaifa. Allah’s Messenger (ﷺ) commanded Abu Bakr (to convey to her) that she should take a bath and enter into the state of Ihram.

Sahih Muslim 1210
Book: 15
Hadith: 118

Clarifying the types of Ihram; and that it is permissible to perfom Hajj that is Ifrad, Tamattu and Qiran. It is permissible to join Hajj to Umrah. And when the pilgrim who is performing Qiran should exit Ihram

’A’isha (Allah be pleased with her) said:We went with the Messenger of Allah (ﷺ) during the year of the Farewell Pilgrimage. We entered into the state of Ihram for Umra. Then the Messenger of Allah (ﷺ) said: Who has the sacrificial animal with him, he should put on Ihram for Hajj along with Umra. and should not put it off till he has completed them (both Hajj and Umra). She said: When I came to Mecca. I was having menses, I neither circumambulated the House, nor ran between as-safa’ and al-Marwa. I complained about it to the Messenger of Allah (ﷺ) and he said: Undo your hair, comb it, and pronounce Talbiya for Hajj, and give up Umra (for the time being), which I did. When we had performed the Hajj, the Messenger of Allah (way peace he upon him) sent me with Abd al-Rabman b. Abu Bakr to Tan’im saying: This is the place for your Umra. Those who had put on Ihram for Umra circumambulated the House, and ran between al-safa’ and al-Marwa. They then put off Ihram and then made the last circuit after they had returned from Mina after performing their Hajj, but those who had combined the Hajj and the Umra made only one circuit (as they had combined Hajj and ’Umra).

Sahih Muslim 1211a
Book: 15
Hadith: 119

Clarifying the types of Ihram; and that it is permissible to perfom Hajj that is Ifrad, Tamattu and Qiran. It is permissible to join Hajj to Umrah. And when the pilgrim who is performing Qiran should exit Ihram

’A’isha, the wife of the Messenger of Allah (ﷺ), said:We went out with the Messenger of Allah (ﷺ) during the year of the Farewell Pilgrimage. There were some amongst us who had put on IHram for Umra and there were some who had put on Ihram for Hajj. (We proceeded on till) we came to Mecca. The Messenger of Allah (ﷺ) said: He who put on Ihram for ’Umra but did not bring the sacrificial animal with him should put it off. and he who put on Ihram for Umra and he who had brought the sacrificial animal with him should not put it off until he had slaughtered the animal; and he who put on lhram for Hajj should complete it. A’isha (Allah be pleased with her) said: I was in the monthlyperiod, and I remained In this state till the day of ’Arafa, and I had entered into the state of Ihram for ’Umra. The Messenger of Allah (ﷺ) thus commanded me to undo my hair and comb them (again) and enter into the state of Ihram for Hajj, and abandon (the rites of ’Umra). She (’A’isha) said: I did so, and when I had completed my Pilgrimage, the Messenger of Allah (ﷺ) sent with me ’Abd al-Rabman b. Abu Bakr and commanded me to (resume the rites of) ’Umra at Tan’im. the place where (I abandoned) ’Umra and put on Ihram for Hajj (before completing Umra).

Sahih Muslim 1211b
Book: 15
Hadith: 120

Clarifying the types of Ihram; and that it is permissible to perfom Hajj that is Ifrad, Tamattu and Qiran. It is permissible to join Hajj to Umrah. And when the pilgrim who is performing Qiran should exit Ihram

A’isha (Allah be pleased with her) reported:We went with the Messenger of Allah (ﷺ) during the year of the Farewell Pilgrimage. I put on Ihram for Umra and did not bring the sacrificial animal. The Apostle of Allah (ﷺ) said: He who has the sacrihcial animal with him should enter into the state of Ihram for Hajj along with ’Umra, and. he should not put the Ihram off till he has completed both of them. She (Hadrat A’isha) said: The monthly period began. When it was the night of Arafa, I said to the Messenger of Allah (ﷺ): I entered into the state of Ihram for ’Umra. but now how should I perform the Hajj? Thereupon he said: Undo your hair and comb them, and desist from performing Umra, and put on Ihram for Hajj She (A’isha, said: When I had completed my Hajj he commanded ’Abd al-Rahman b. Abu Bakr to carry me behind him (on boneback) in order to enable me to resume the rituals of Umra from Tan’im, the place where I abandoned its rituals.

Sahih Muslim 1211c
Book: 15
Hadith: 121

Clarifying the types of Ihram; and that it is permissible to perfom Hajj that is Ifrad, Tamattu and Qiran. It is permissible to join Hajj to Umrah. And when the pilgrim who is performing Qiran should exit Ihram

`A’isha (Allah be pleased with her) reported:’We went with the Messenger of Allah (ﷺ) (to Mecca). He said: He who intended among you to put on Ihram for Hajj and `Umra should do so. And he who intended to put on Ihram for Hajj may do so. And he who intended to put on Ihram for `Umra only may do so. `A’isha (Allah be pleased with her) said: The Messenger of Allah (ﷺ) put on Ihram for Hajj and some people did that along with him. And some people put on Ihram for `Umra and Hajj (both), and some persons put on Ihram for `Umra only, and I was among those who put on Ihram for `Umra (only).

Sahih Muslim 1211d
Book: 15
Hadith: 122

Clarifying the types of Ihram; and that it is permissible to perfom Hajj that is Ifrad, Tamattu and Qiran. It is permissible to join Hajj to Umrah. And when the pilgrim who is performing Qiran should exit Ihram

`A’isha (Allah be pleased with her) reported:We went with the Messenger of Allah (ﷺ) (in his) Farewell Pilgrimage near the time of the appearance of the new moon of Dhul-Hijja. The Messenger of Allah (ﷺ) said: He who amongst you intends to put on Ihram for `Umra may do so; had I not brought sacrificial animals along with me, I would have put on Ihram for `Umra. She (further said). There were some persons who put on Ihram for `Umra, and some persons who put on Ihram for Hajj, and I was one of those who put on Ihram for `Umra. We went on till we reached Mecca, and on the day of `Arafa I found myself in a state of menses, but I did not put off the Ihram for `Umra. I told about (this state of mine) to the Messenger of Allah (ﷺ), whereupon he said: Abandon your `Umra, and undo the hair of your head and comb (them), and put on Ihram for Hajj. She (`A’isha) said: I did accordingly. When it was the night at Hasba and Allah enabled us to complete our Hajj, he (the Holy Prophet) sent with me `Abd al-Rahman b. Abu Bakr, and he mounted me behind him on his camel and took me to Tan`im and I put on Ihram for `Umra, and thus Allah enabled us to complete our Hajj and `Umra and (we were required to observe) neither sacrifice nor alms nor fasting.

Sahih Muslim 1211e
Book: 15
Hadith: 123

Clarifying the types of Ihram; and that it is permissible to perfom Hajj that is Ifrad, Tamattu and Qiran. It is permissible to join Hajj to Umrah. And when the pilgrim who is performing Qiran should exit Ihram

`A’isha (Allah be pleased with her) said:We set out with the Messenger of Allah (ﷺ) just at the appearance of the new moon of Dhul- Hijja. We had no other intention but that of performing the Hajj, whereupon the Messenger of Allah (ﷺ) said: He who among you intends to put on Ihram for `Umra should do so for `Umra. The rest of the hadith is the same.

Sahih Muslim 1211f
Book: 15
Hadith: 124

Clarifying the types of Ihram; and that it is permissible to perfom Hajj that is Ifrad, Tamattu and Qiran. It is permissible to join Hajj to Umrah. And when the pilgrim who is performing Qiran should exit Ihram

A’isha (Allah be pleased with her) reported:We went with the Messenger of Allah (ﷺ) at the appearance of the new moon of Dhu’l-Hijja. There were amongst us those who had put on Ihram for Umra, and those also who had put on Ihram both for Hajj and Umra, and still those who had put on Ihram for Hajj (alone). I was one of those who had put on Ihram for. Umra (only). ’Urwa (one of the narrators) said: Allah enabled her (A’isha) to complete both Hajj and Umra (according to the way as mentioned above). Hisham (one of the narrators) said: She had neither the sacrificial animal nor (was she required to) fast, nor (was she obliged to give) alms.

Sahih Muslim 1211g
Book: 15
Hadith: 125

Clarifying the types of Ihram; and that it is permissible to perfom Hajj that is Ifrad, Tamattu and Qiran. It is permissible to join Hajj to Umrah. And when the pilgrim who is performing Qiran should exit Ihram

A’isha (Allah be pleased with her) said:We proceeded with the Messenger of Allah (ﷺ) during the year of the Farewell Pilgrimage. There were those amongst us who had put on Ihram for Umra, and those who had put on Ihram both for Hajj and’’ Umra, and those amongst us who had put on Ihram for Hajj (only), while the Messenger of Allah (ﷺ) had put on Ihram for Hajj (only). He who put on Ihram for Umra put it off (after performing Umra), and he who had put on Ihram for Hajj or for both Hajj and ’Umra did not put it off before the day of sacrifice (10th of Dhu’l-Hijja).

Sahih Muslim 1211h
Book: 15
Hadith: 126

Clarifying the types of Ihram; and that it is permissible to perfom Hajj that is Ifrad, Tamattu and Qiran. It is permissible to join Hajj to Umrah. And when the pilgrim who is performing Qiran should exit Ihram

A’isha (Allah be pleased with her) said:We proceeded with the Messenger of Allah (ﷺ) with no other intention but that of performing the Hajj. As I was at Sarif or near it, I entered in the state of menses. The Apostle of Allah (ﷺ) came to me and I was weeping, whereupon he said: Are you in a state of menses? I said. Yes. whereupon he said: This is what Allah has ordained for all the daughters, of Adam. Do whatever the pilgrim does. except that you should not circumambulate the House till you have washed yourself (at the end of the menses period). And the Messenger of Allah (ﷺ) offered sacrifice of a cow on behalf of his wives.

Sahih Muslim 1211i
Book: 15
Hadith: 127

Clarifying the types of Ihram; and that it is permissible to perfom Hajj that is Ifrad, Tamattu and Qiran. It is permissible to join Hajj to Umrah. And when the pilgrim who is performing Qiran should exit Ihram

A’isha (Allah be pleased with her) reported:We went with the Messenger of Allah (ﷺ) with no other aim but that of Hajj till we came (to the place known as) Sarif; and there I entered in the state of menses. The Messenger of Allah (ﷺ) came to me while I was weeping. He said: What makes you weep? I said: Would that I had not come (for Pilgrimage) this year. He (the Holy Prophet) said: What has happened to you? You have perhaps entered the period of menses. I said: Yes. He said: This is what has been ordained for the daughters of Adam. Do what a pilgrim does except that you should not circumambulate the House, till you are purified (of the menses). She (’A’isha) said: When I came to Mecca, the Messenger of Allah (ﷺ) said to his companions: Make this (Ihram) the Ihram for ’Umra. So the people put off Ihram except those who had sacrificial animals with them. She (’A’isha) said: The Apostle of Allah (ﷺ) had the sacrificial animal with him, and so had Abu Bakr, ’Umar and other persons of means. They (those who had put off Ihram again) put on Ihram (for Hajj) when they marched (towards Mina), and it was the 8th of Dhu’l-Hijja. She (’A’isha) said: When it was the day of sacrifice (10th of Dhu’l-Hijja), I was purified, and the Messenger of Allah (ﷺ) commanded me and I did the circumambulation of Ifada. She said that the flesh of cow was sent to us. I said: What is it? They said: The Messenger of Allah (ﷺ) has offered a cow as sacrifice on behalf of his wives. When it was the night at Hasba, I said: Messenger of Allah, people are coming back from Hajj and Umra, where as I am coming back from Hajj (alone). She (A’isha) reported: He (the Holy Prophet) commanded’’ Abd al-Rahman b. Abu Bakr to mount me upon his camel behind him. She (’A’isha) said: I was very young and I well remember that I dozed off and my face touched the hind part of the haudaj (camel litter) till we came to Tan’im, and entered into the state of Ihram in lieu of Umra (which I for the time being abandoned) and which the people had performed.

Sahih Muslim 1211j
Book: 15
Hadith: 128

Clarifying the types of Ihram; and that it is permissible to perfom Hajj that is Ifrad, Tamattu and Qiran. It is permissible to join Hajj to Umrah. And when the pilgrim who is performing Qiran should exit Ihram

A’isha (Allah be pleased with her) reported:We entered into the state of. Ihram for Hajj till we were at Sarif and I was in menses. The Messenger of Allah (ﷺ) came to me and I was weeping. The rest of the hadith is the same but (with this portion) that there were sacrificial animals with Allah’s Apostle (ﷺ) and with Abu Bakr, Umar and with rich persons. And they pronounced Talbiya as they proceeded on. And there is no mention of this (too):’’ I was a girl of tender age and I dozed off and my face touched the bind part of the Haudaj.’’

Sahih Muslim 1211k
Book: 15
Hadith: 129

Clarifying the types of Ihram; and that it is permissible to perfom Hajj that is Ifrad, Tamattu and Qiran. It is permissible to join Hajj to Umrah. And when the pilgrim who is performing Qiran should exit Ihram

’A’Isha reported that the Messenger of Allah (ﷺ) entered into the state of Ihram for Hajj Afrad.

Sahih Muslim 1211l
Book: 15
Hadith: 130

Clarifying the types of Ihram; and that it is permissible to perfom Hajj that is Ifrad, Tamattu and Qiran. It is permissible to join Hajj to Umrah. And when the pilgrim who is performing Qiran should exit Ihram

’A’isha (Allah be pleased with her) reported:We proceeded with the Messenger of Allah (ﷺ) putting on the Ihram for Hajj during the months of Hajj and the night of Hajj till we encamped at Sarif. He (the Holy Prophet) went to his Companions and said: He who has no sacrificial animal with him, in his case I wish that he should perform Umra (with this Ihram), and he who has the sacrificial animal with him should not do it. So some of them performed Hajj whereas others who had no sacrificial animals with them did not do (Hajj, but performed only ’Umra). The Messenger of Allah (ﷺ) had a sacrificial animal with him and those too who could afford it (performed) Hajj). The Messenger of Allah (ﷺ) came to me (i. e. A’isha) while I was weeping, and he said: What makes you weep? I said: I heard your talk with Companions about Umra. He said: What has happened to you? I said: I do not observe prayer (due to the monthly period), whereupon he said: It would not harm you; you should perform (during this time) the rituals of Hajj (which you can do outside the House). Maybe Allah will compensate you for this. You are one among the daughters of Adam and Allah has ordained for you as He has ordained for them. So I proceeded on (with the rituals of Hajj) till we came to Mina. I washed myself and then circumambulated the House, and the Messenger of Allah (ﷺ) encamped at Muhassab and called, Abd al-Rahman b. Abu Bakr. and said: Take out your sister from the precincts of the Ka’ba in order to put on Ihram for Umra and circumambulate the House. and I shall wait for you here. She said: So I went out and put on Ihram and then circumambulated the House, and (ran) between al-Safa and al-Marwa, and then we came to the Messenger of Allah (ﷺ) and he was in his house in the middle of the night. He said: Have you completed your (rituals)? I said: Yes. He then announced to his Companions to march on. He came out, and went to the House and circumambulated it before the dawn prayer and then proceeded to Medina.

Sahih Muslim 1211m
Book: 15
Hadith: 131

Clarifying the types of Ihram; and that it is permissible to perfom Hajj that is Ifrad, Tamattu and Qiran. It is permissible to join Hajj to Umrah. And when the pilgrim who is performing Qiran should exit Ihram

A’isha (Allah be pleased with her) said:Some among us put on Ihram for Hajj alone (Hajj Mufrad) ; some of us for Hajj and Umra together (Qiran), and some of us for Tamattal (first for Umra and after completing it for Hajj).

Sahih Muslim 1211n
Book: 15
Hadith: 132

Clarifying the types of Ihram; and that it is permissible to perfom Hajj that is Ifrad, Tamattu and Qiran. It is permissible to join Hajj to Umrah. And when the pilgrim who is performing Qiran should exit Ihram

AI-Qasim b. Muhammad reported that A’isha had come for Hajj.

Sahih Muslim 1211o
Book: 15
Hadith: 133

Clarifying the types of Ihram; and that it is permissible to perfom Hajj that is Ifrad, Tamattu and Qiran. It is permissible to join Hajj to Umrah. And when the pilgrim who is performing Qiran should exit Ihram

’Umra reported:I heard A’isha (Allah be pleased with her) as saying: We went out with the Messenger of Allah (ﷺ) five days before the end of Dhi Qa’dah, and we did see but that he intended to perform Hajj (only), but as we came near Mecca the Messenger of Allah (ﷺ) commanded that he who did not have the sacrificial animal with him should put off Ihram after circumambulating the House and running between al-Safa and aI-Marwa (and thus convert his Ihram from that of Hajj to ’Umra). ’A’isha (Allah be pleased with her) said: The flesh of cow was sent to us on the Day of Sacrifice (10th of Dhu’I-Hijja). I said. What is this? It was said: The Messenger of Allah (ﷺ) sacrificed (the cow) on behalf of his wives. Yahya said: I made a mention of this hadith (what has been stated by Umra) to Qasim b. Muhammad, whereupon be said: By Allah, she has rightly narrated it to you.

Sahih Muslim 1211p
Book: 15
Hadith: 134

Clarifying the types of Ihram; and that it is permissible to perfom Hajj that is Ifrad, Tamattu and Qiran. It is permissible to join Hajj to Umrah. And when the pilgrim who is performing Qiran should exit Ihram

This hadlth has been narrated by Yahya through the same chain of transmitters.

Sahih Muslim 1211q
Book: 15
Hadith: 135

Clarifying the types of Ihram; and that it is permissible to perfom Hajj that is Ifrad, Tamattu and Qiran. It is permissible to join Hajj to Umrah. And when the pilgrim who is performing Qiran should exit Ihram

AI-Qasim narrated from the Mother of the Believers (Hadrat ’A’isha) that she said:Messenger of Allah. the people return (from Mecca) having done two worships (both Hajj and Umra), but I am coming back with one (only). whereupon he said: You should wait and when the period of menses is over, you should go to Tan’im and put on lhram and then meet us at such and such time (and I think he said tomorrow) ; and (the reward of this Umra) is for you equal to your hardship or your spending.

Sahih Muslim 1211r
Book: 15
Hadith: 136

Clarifying the types of Ihram; and that it is permissible to perfom Hajj that is Ifrad, Tamattu and Qiran. It is permissible to join Hajj to Umrah. And when the pilgrim who is performing Qiran should exit Ihram

Ibn al-Muththanna reported on the authority of Ibn Abu’Adi who transmitted on the authority of Ibn’Aun who narrated from al-Qasim and Ibrahim having said:I cannot differentiate the hadith of one from the other (Qasim and Ibrahim) that the Mother of the Believers (Allah be pleased with her) said this: Messenger of Allah, people have come back with two acts of worship. The rest of the hadith is the same.

Sahih Muslim 1211s
Book: 15
Hadith: 137

Clarifying the types of Ihram; and that it is permissible to perfom Hajj that is Ifrad, Tamattu and Qiran. It is permissible to join Hajj to Umrah. And when the pilgrim who is performing Qiran should exit Ihram

A’isha (Allah be pleased with her) reported:We went with the Messenger of Allah (ﷺ) and we did not see but that he (intended to perform) Hajj (only), but when we reached Mecca we circumambulated the House; and the Messenger of Allah (ﷺ) commanded that he who did not have with him a sacrificial animal should put off Ihram. She (A’isha) said: (And consequently) those who did not bring the sacrificial animals with them put off Ihram; and among his wives (too) who had not brought the sacrificial animals with them put off Ihram. A’isha said: I entered my period and could not (therefore) circumambulate the House. When it was the night of Hasba she said: Messenger of Allah, people are coming back (after having performed both) Hajj and’Umra, whereas I am coming back only with Hajj, whereupon he said: Did you not circumambulate (the Ka’ba) that very night we entered Mecca? She (A’isha) said: No, whereupon he said: Go along with your brother to Tan’im and put on the Ihram for Umra, and it is at such and such a place that you can meet (us). (In the meanwhile) Safiyya (the wife of the Holy Prophet) said: I think, I will detain you (since I have entered in the monthly) period and you shall have to wait for me for the farewell circuit). Thereupon he (the Holy Prophet) said: May you be wounded and your head shorn did you not circumambulate on the Day of Sacrifice (10th of Dhu’l-Hijja)? She said: Yes. The Prophet (ﷺ) said: There is no harm. You should go forward. ’A’isha said: The Messenger of Allah (ﷺ) was going upwards to the side of Mecca, whereas I was coming down from it, or I was going upward, whereas he was coming down. Isbiq said: She was climbing down, and he was climbing down.

Sahih Muslim 1211t
Book: 15
Hadith: 138

Clarifying the types of Ihram; and that it is permissible to perfom Hajj that is Ifrad, Tamattu and Qiran. It is permissible to join Hajj to Umrah. And when the pilgrim who is performing Qiran should exit Ihram

’A’isha (Allah be pleased, with her) reported:We went out with the Messenger of Allah (ﷺ) pronouncing Talbiya having no explicit intention of Pilgrimage or ’Umra. The rest of the hadith is the same.

Sahih Muslim 1211u
Book: 15
Hadith: 139

Clarifying the types of Ihram; and that it is permissible to perfom Hajj that is Ifrad, Tamattu and Qiran. It is permissible to join Hajj to Umrah. And when the pilgrim who is performing Qiran should exit Ihram

’A’isha (Allah be pleased with her) reported that the Messenger of Allah (ﷺ) came out on the 4th or 5th of Dhul’I-Hijja (for Pilgrimage to Mecca) and came to me, and he was very angry. I said:Messenger of Allah, who has annoyed you? May Allah cast him in fire I He said: Don’t you know that I commanded the people to do an act, but they are hesitant. (Hakam said: I think that he said: They seem to be hesitant.) And if I were to know my affair before what I had to do subsequently, I would not have brought with me the sacrificial animals, and would have bought them (at Mecca) and would have put off lhram as others have done.

Sahih Muslim 1211v
Book: 15
Hadith: 140

Clarifying the types of Ihram; and that it is permissible to perfom Hajj that is Ifrad, Tamattu and Qiran. It is permissible to join Hajj to Umrah. And when the pilgrim who is performing Qiran should exit Ihram

A’isha (Allah be pleased with her) reported that the Messenger of Allah (ﷺ) came out (for Pilgrimage) on The 4th or 5th of Dbu’l Hjjja. The rest of the hadith is the same, but he (the narrator) made no mention of the doubt of Hakam about his (the Prophet’s) words:’’ They were reluctant.’’

Sahih Muslim 1211w
Book: 15
Hadith: 141

Clarifying the types of Ihram; and that it is permissible to perfom Hajj that is Ifrad, Tamattu and Qiran. It is permissible to join Hajj to Umrah. And when the pilgrim who is performing Qiran should exit Ihram

A’isha (Allah be pleased with her) reported that she put on Ihram for, Umra and arrived ’at Mecca) but did not circumambulate the House as she had entered in the period of menses, and then put on Ihram for Hajj and performed all the rituals concerning it (except circumambulating the House). The Apostle of Allah (ﷺ) said to her on the day of march (when pilgrims come to Mina):Your circumambulation would suffice both Hajj and Umra. She, however, felt reluctant. Thereupon the Prophet (ﷺ) sent her with ’Abd al-Rahman to Tan’im and she performed Umra (with separate rituals) after Hajj.

Sahih Muslim 1211x
Book: 15
Hadith: 142

Clarifying the types of Ihram; and that it is permissible to perfom Hajj that is Ifrad, Tamattu and Qiran. It is permissible to join Hajj to Umrah. And when the pilgrim who is performing Qiran should exit Ihram

’A’isha (Allah be pleased with her) reported that she entered in the monthly period at Sarif, and took bath at ’Arafa (after the period was over). The messenger of Allah (ﷺ) said to her:Your circumambulation between al Safa and al-Marwa is enough for your Hajj and ’Umra.

Sahih Muslim 1211y
Book: 15
Hadith: 143

Clarifying the types of Ihram; and that it is permissible to perfom Hajj that is Ifrad, Tamattu and Qiran. It is permissible to join Hajj to Umrah. And when the pilgrim who is performing Qiran should exit Ihram

Safiyya bint Shaiba reported that ’A’isha (Allah be pleased with her) said:Messenger of Allah, the people are returning with two rewards whereas I am returning with one reward. Thereupon he commanded ’Abd al-Rahman b. Abu Bakr to take her to al-Tan’im. She (’A’isha) said: He seated me behind him on his camel. She (further) stated: I lifted my head covering and took it off from my neck. He struck my foot as if he was striking the camel. I said to him: Do you find anyone bere? She (further) said: I entered into the state of Ihram for ’Umra till we reached the Messenger of Allah (ﷺ) and he was at Hasba.

Sahih Muslim 1211z
Book: 15
Hadith: 144

Clarifying the types of Ihram; and that it is permissible to perfom Hajj that is Ifrad, Tamattu and Qiran. It is permissible to join Hajj to Umrah. And when the pilgrim who is performing Qiran should exit Ihram

Abd al-Rahman b. Abu Bakr reported that the Messenger of Allah (ﷺ) ordered him to mount A’isha behind him and enable her to (enter into the state of Ihram for ’Umra) at Tan’im.

Sahih Muslim 1212
Book: 15
Hadith: 145

Clarifying the types of Ihram; and that it is permissible to perfom Hajj that is Ifrad, Tamattu and Qiran. It is permissible to join Hajj to Umrah. And when the pilgrim who is performing Qiran should exit Ihram

Jabir (Allah be pleased with him) said:We, in the state of lhram, came with the Messenger of Allah (ﷺ) for Hajj Mufrad (with the aim of Hajj only), and ’A’isha set out for Umra, and when we reached Sarif, she (Hadrat A’isha) entered in the state of monthly period; we proceeded on till we reached (Mecca) and circumambulated the Ka’ba and ran between (al-Safa) and al-Marwa; and the Messenger of Allah (ﷺ) commanded that one who amongst us had no sacrificial animal with him should put off Ihram. We said: What does this ’’putting off’’ imply? He said: Getting out completely from the state of lhram, (so we put off Ihram), and we turned to our wives and applied perfume and put on our clothes. and we were at a four night’s distance from ’Arafa. And we again put on Ihram on the day of Tarwiya (8th of Dhu’l-Hijja). The Messenger of Allah (ﷺ) came to ’A’isha (Allah be pleased with her) and found her weeping, and said: What is the matter with you? She said: The matter is that I have entered in the monthly period, and the people had put off lhram, but I did not and I did not circumambulate the House, and the people are going for Hajj now (but I can’t go), whereupon he said: It is the matter which Allah has ordained for the daughters of Adam, so now take a bath and put on Ihram for Hajj. She (’A’isha) did accordingly, and stayed at the places of staying till the monthly period was over. She then circumambulated the House, and (ran between) al-Safa and al-Marwa. He (the Holy Prophet) then said: Now both your Hajj and ’Umra are complete, whereupon she said: I feel in my mind that I did not circumambulate the House till I performed Hajj (I missed the circumambulation of ’Umra). Thereupon he (Allah’s Apostle) said: ’Abd al-Rahman, take her to Tan’im (so as to enable her) to perform Umra (separately), and it was the night at Hasba.

Sahih Muslim 1213a
Book: 15
Hadith: 146

Clarifying the types of Ihram; and that it is permissible to perfom Hajj that is Ifrad, Tamattu and Qiran. It is permissible to join Hajj to Umrah. And when the pilgrim who is performing Qiran should exit Ihram

Jabir b. Abdullah is reported to have said that the Messenger of Allah (ﷺ) came to ’A’isha (Allah be pleased with her) and she was weeping. The rest of the hadith is the same.

Sahih Muslim 1213b
Book: 15
Hadith: 147

Clarifying the types of Ihram; and that it is permissible to perfom Hajj that is Ifrad, Tamattu and Qiran. It is permissible to join Hajj to Umrah. And when the pilgrim who is performing Qiran should exit Ihram

Jabir b. ’Abdullah reported that A’isha (Allah be pleased with her) entered into the state of Ihram (separately) for ’Umra while the Prophet (ﷺ) was performing Hajj. The rest of the hadith is the same, but with this addition:The Messenger of Allah (ﷺ) was a person of gentle disposition, so when she (A’Isha) wished for a thing, he accepted it (provided it did not contravene the teachings of Islam). So he (in pursuance of her desire for a separate lhram for Umra) sent her with ’Abd al-Rahman b. Abu Bakr and she put on Ihram for ’Umra at al-Tan’im. Matar and Abu Zubair (the two narrators amongst the chain of transmitters) said: Whenever ’A’isha performed Hajj she did as she had done along with Allah’s Apostle (ﷺ).

Sahih Muslim 1213c
Book: 15
Hadith: 148

Clarifying the types of Ihram; and that it is permissible to perfom Hajj that is Ifrad, Tamattu and Qiran. It is permissible to join Hajj to Umrah. And when the pilgrim who is performing Qiran should exit Ihram

Jabir (Allah be pleased with him) said.:We went with Allah’s Messenger (ﷺ) in ’a state of Ihram for the Hajj. There were women and children with us. When we reached Mecca we circumambulated the House and (ran) between al-Safa and al-Marwa. The Messenger of Allah (ﷺ) said: He who has no sacrificial animal with him should put off lhram. We said: What kind of putting off? He said: Getting out of lhram completely. So we came to our wives, and put on our clothes and applied perfume. When it was the day of Tarwiya, we put on Ihram for Hajj. and the first circumambulation and (running) between al-Safa and al-Marwa sufficed us.. Allah’s Messenger (ﷺ) commanded us to become seven partners (in the sacrifice) of a camel and a cow.

Sahih Muslim 1213d
Book: 15
Hadith: 149

Clarifying the types of Ihram; and that it is permissible to perfom Hajj that is Ifrad, Tamattu and Qiran. It is permissible to join Hajj to Umrah. And when the pilgrim who is performing Qiran should exit Ihram

Jabir b. Abdullah reported that the Messenger of Allah (ﷺ) ordered us to put on Ihram (again) as we proceeded towards Mina after we had put it off (i. e. ’on the 8th of Dhu’l-Hijja). So we pronounced Talbiya at al-Abtah.

Sahih Muslim 1214
Book: 15
Hadith: 150

Clarifying the types of Ihram; and that it is permissible to perfom Hajj that is Ifrad, Tamattu and Qiran. It is permissible to join Hajj to Umrah. And when the pilgrim who is performing Qiran should exit Ihram

Jabir b. Abdullah is reported to have said:Neither Allah’s Apostle (ﷺ) nor his Companions (circumambulated the Ka’ba and) ran between al-Safa and al-Marwa but once (sufficing both for Hajj and ’Umra). But in the hadith transmitted by Muhammad b. Bakr there is an addition:’’ That is first circumambulation.’’

Sahih Muslim 1215
Book: 15
Hadith: 151

Clarifying the types of Ihram; and that it is permissible to perfom Hajj that is Ifrad, Tamattu and Qiran. It is permissible to join Hajj to Umrah. And when the pilgrim who is performing Qiran should exit Ihram

’Ata’reported:I, along with some people, heard Jabir b. ’Abdullah saying: We the Companions of Muhammad (ﷺ) put on Ihram for Hajj only. Ata’ further said that Jabir stated: Allah’s Apostle (ﷺ) came on the 4th of Dhu’l-Hijja and he commanded us to put off Ihram. ’Ata’said that he (Allah’s Apostle) commanded them to put off Ihram and to go to their wives (for intercourse). ’Ata’ said: It was not obligatory for them, but (intercourse) with them had become permissible. We said: When only five days had been left to reach ’Arafa, he (the Holy Prophet) commanded us to have intercourse with our wives. And we reached ’Arafa in a state as if we had just had intercourse (with them). He (’Ata’) said: Jabir pointed with his hand and I (perceive) as if I am seeing his hand as it moved. In the (meantime) the Messenger of Allah (ﷺ) stood amongst us and said: You are well aware that I am the most God-fearing, most truthful and most pious amongst you. And if there were not sacrificial animals with me, I would also have put off Ihram as you have put off. And if I were to know this matter of mine what I have come to know later on, I would not have brought sacrificial animals with me. So they (the Companions) put off Ihram and we also put it off and listened to (the Holy Prophet) and obeyed (his command). Jabir said: ’Ali came with the revenue of the taxes (from Yemen). He (the Holy Prophet) said: For what (purpose) have you entered into the state of Ihram (whether you entered into the state purely for Hajj and, Umra jointly or Hajj and Umra separately)? He said: For the purpose for which the Messenger of Allah (ﷺ) had entered. (The Prophet had entered as a Qiran, i.e. Ihram covering both Umra and Hajj simultaneously.) Thereupon Allah’s Messenger (ﷺ) said: Offer a sacrifice of animal, and retain Ihram. And ’Ali brought a sacrificial animal for him (for the Holy Prophet). Suraqa b. Malik b. Ju’shum said: Messenger of Allah, is it (this concession putting off Ihram of Hajj or Umra) meant for this year or is it forever? He said: It is forever.

Sahih Muslim 1216a
Book: 15
Hadith: 152

Clarifying the types of Ihram; and that it is permissible to perfom Hajj that is Ifrad, Tamattu and Qiran. It is permissible to join Hajj to Umrah. And when the pilgrim who is performing Qiran should exit Ihram

Jabir b. ’Abdullah (Allah be pleased with them) reported:We entered with the Messenger of Allah (ﷺ) in the state of Ihram for Hajj. When we came to Mecca he commanded us to put off Ihram and make it for ’Umra. We felt it (the command) hard for us, and our hearts were anguished on account of this and it (this reaction of the people) reached the Messenger of Allah (ﷺ). We do not know whether he received (this news) from the Heaven (through revelation) or from the people. (Whatever the case might be) he said; O people, put off Ihram. If there were not the sacrificial animals with me, I would have done as you do. So we put off the Ihram (after performing Umra), and we had intercourse with our wives and did everything which a non-Muhrim does (applying perfume, putting on clothes, etc.), and when It was the day of Tarwiya (8th of Dhu’l-Hijja) we turned our back to Mecca (in order to go to Mini, ’Arafat) and we put on lhram for Hajj.

Sahih Muslim 1216b
Book: 15
Hadith: 153

Clarifying the types of Ihram; and that it is permissible to perfom Hajj that is Ifrad, Tamattu and Qiran. It is permissible to join Hajj to Umrah. And when the pilgrim who is performing Qiran should exit Ihram

Musa b. Nafi reported:I came to Mecca as a Mutamattil for Umra (performing Umra first and then putting off Ihram and again entering into the state of Ihram for Hajj) four days before the day of Tarwiya (i. e. on the 4th of Dhu’l-Hijja). Thereupon the people said: Now yours is the Hajj of the Meccans. I went to ’Ata’ b. Abi Rabah and asked his religious verdict. Ata’ said: Jabir b. ’Abdullah al’Ansari (Allah be pleased with them) narrated to me that he performed Hajj with the Messenger of Allah (ﷺ) in the year when he took sacrificial animals with him (i.e. during the 10th year of Hijra known as the Farewell Pilgrimage) and they had put on Ihram for Hajj only (as Mufrid). The Messenger of Allah (ﷺ) said: Put off Ihram and circumambulate the House, and (run) between al-Safa and al-Marwa, and get your hair cut and stay as non-Muhrims. When it was the day of Tarwiya, then put on Ihram for Hajj and make lhram for Mut’a (you had put on Ihram for Hajj, but take it off after performing Umra and then again put on Ihram for Hajj). They said: How should we make it Mut’a although we entered upon lhram in the name of Hajj? He said: Do whatever I command you to do. Had I not brought sacrificial animals with me, I would have done as I have commanded you to do. But it is not permissible for me to put off Ihram till the sacrifice is offered. Then they also did accordingly.

Sahih Muslim 1216c
Book: 15
Hadith: 154

Clarifying the types of Ihram; and that it is permissible to perfom Hajj that is Ifrad, Tamattu and Qiran. It is permissible to join Hajj to Umrah. And when the pilgrim who is performing Qiran should exit Ihram

Jabir b. ’Abdullah (Allah be pleased with them) reported:We set out with Allah’s Messenger (ﷺ) as Muhrim for Hajj. The Messenger of Allah (ﷺ) commanded us to make this Ihram for Umra, and some put it off (after performing ’Umra), but the Prophet (ﷺ) had sacrificial animals with him, so he could not make it (this Ihram) as that of Umra.

Sahih Muslim 1216d
Book: 15
Hadith: 155

Tamattu with Hajj and Umrah

Abu Nadra reported:Ibn ’Abbas commanded the performance of Mut’a putting ihram for ’Umra during the months of Dhul-Hijja and after completing it. then putting on Ihram for Hajj), but Ibn Zubair forbade to do it. I made a mention of it to Jabir b. Abdullih and he said: It is through me that this hadith has been circulated. We entered into the state of Ihram as Tamattu’ with the Messenger of Allah (ﷺ). When ’Umar was Installed as Caliph, he said: Verily Allah made permissible for His Messenger (ﷺ) whatever He liked and as Re liked. And (every command) of the Holy Qur’an has been revealed for every occasion. So accomplish Hajj and Umra for Allah as Allah has commanded you; and confirm by (proper conditions) the marriage of those women (with whom you have performed Mut’a). And any person would come to me with a marriage of appointed duration (Mut’a), I would stone him (to death).

Sahih Muslim 1217a
Book: 15
Hadith: 156

Tamattu with Hajj and Umrah

Qatada narrated this hadith with the same chain of transmitters saying:(That ’Umar also said): Separate your Hajj from ’Umra, for that is the most complete Hajj, and complete your Umra.

Sahih Muslim 1217b
Book: 15
Hadith: 157

Tamattu with Hajj and Umrah

Jabir b. ’Abdullah (Allah be pleased with them) reported:We came with the Messenger of Allah (May peace be upon him) pronouncing Talbiya for Hajj, and the Messenger of Allah (May peace be upon him) commanded us to make (our Ihram) into that of Umra.

Sahih Muslim 1216e
Book: 15
Hadith: 158

The Hajj of the Prophet saws

Ja’far b Muhammad reported on the authority of his father:We went to Jabir b. Abdullah and he began inquiring about the people (who had gone to see him) till it was my turn. I said: I am Muhammad b. ’Ali b. Husain. He placed his hand upon my head and opened my upper button and then the lower one and then placed his palm on my chest (in order to bless me), and I was, during those days, a young boy, and he said: You are welcome, my nephew. Ask whatever you want to ask. And I asked him but as he was blind (he could not respond to me immediately), and the time for prayer came. He stood up covering himself in his mantle. And whenever he placed its ends upon his shoulders they slipped down on account of being short (in size). Another mantle was, however, lying on the clothes rack near by. And he led us in the prayer. I said to him: Tell me about the Hajj of Allah’s Messenger (May peace be upon him). And he pointed with his hand nine, and then stated: The Messenger of Allah (ﷺ) stayed in (Medina) for nine years but did not perform Hajj, then he made a public announcement in the tenth year to the effect that Allah’s Messenger (ﷺ) was about to perform the Hajj. A large number of persons came to Medina and all of them were anxious to follow the Messenger of Allah (May peace be upon him) and do according to his doing. We set out with him till we reached Dhu’l-Hulaifa. Asma’ daughter of Umais gave birth to Muhammad b. Abu Bakr. She sent message to the Messenger of Allah (May peace be upon him) asking him: What should 1 do? He (the Holy Prophet) said: Take a bath, bandage your private parts and put on Ihram. The Messenger of Allah (May peace be upon him) then prayed in the mosque and then mounted al-Qaswa (his she-camel) and it stood erect with him on its back at al-Baida’. And I saw as far as I could see in front of me but riders and pedestrians, and also on my right and on my left and behind me like this. And the Messenger of Allah (ﷺ) was prominent among us and the (revelation) of the Holy Qur’an was descending upon him. And it is he who knows (its true) significance. And whatever he did, we also did that. He pronounced the Oneness of Allah (saying):’’ Labbaik,0 Allah, Labbaik, Labbaik. Thou hast no partner, praise and grace is Thine and the Sovereignty too; Thou hast no partner.’’ And the people also pronounced this Talbiya which they pronounce (today). The Messenger of Allah (May peace be upon him) did not reject anything out of it. But the Messenger of Allah (May peace. be upon him) adhered to his own Talbiya. Jabir (Allah be pleased with him) said: We did not have any other intention but that of Hajj only, being unaware of the Umra (at that season), but when we came with him to the House, he touched the pillar and (made seven circuits) running three of them and walking four. And then going to the Station of Ibrahim, he recited:’’ And adopt the Station of Ibrahim as a place of prayer.’’ And this Station was between him and the House. My father said (and I do not know whether he had made a mention of it but that was from Allah’s Apostle [May peace be upon him] that he recited in two rak’ahs:’’ say: He is Allah One,’’ and say:’’ Say: 0 unbelievers.’’ He then returned to the pillar (Hajar Aswad) and kissed it. He then went out of the gate to al-Safa’ and as he reached near it he recited:’’ Al-Safa’ and al-Marwa are among the signs appointed by Allah,’’ (adding: ) I begin with what Allah (has commanded me) to begin. He first mounted al-Safa’ till he saw the House, and facing Qibla he declared the Oneness of Allah and glorified Him, and said:’’ There is no god but Allah, One, there is no partner with Him. His is the Sovereignty. to Him praise is due. and He is Powerful over everything. There is no god but Allah alone, Who fulfilled His promise, helped His servant and routed the confederates alone.’’ He then made supplication in the course of that saying such words three times. He then descended and walked towards al-Marwa, and when his feet came down in the bottom of the valley, he ran, and when he began to ascend he walked till he reached al-Marwa. There he did as he had done at al-Safa’. And when it was his last running at al-Marwa he said: If I had known beforehand what I have come to know afterwards, I would not have brought sacrificial animals and would have performed an ’Umra. So, he who among you has not the sacrificial animals with him should put off Ihram and treat it as an Umra. Suraqa b. Malik b. Ju’sham got up and said: Messenger of Allah, does it apply to the present year, or does it apply forever? Thereupon the Messenger of Allah (May peace be upon him) intertwined the fingers (of one hand) into another and said twice: The ’Umra has become incorporated in the Hajj (adding):’’ No, but for ever and ever.’’ ’All came from the Yemen with the sacrificial animals for the Prophet (May peace be upon him) and found Fatimah (Allah be pleased with her) to be one among those who had put off Ihram and had put on dyed clothes and had applied antimony. He (Hadrat’Ali) showed disapproval to it, whereupon she said: My father has commanded me to do this. He (the narrator) said that ’Ali used to say in Iraq: I went to the Messenger of Allah (ﷺ) showing annoyance at Fatimah for what she had done, and asked the (verdict) of Allah’s Messenger (ﷺ) regarding what she had narrated from him, and told him that I was angry with her, whereupon he said: She has told the truth, she has told the truth. (The Prophet then asked ’Ali): What did you say when you undertook to go for Hajj? I (’Ali) said: 0 Allah, I am putting on Ihram for the same purpose as Thy Messenger has put it on. He said: I have with me sacrificial animals, so do not put off the Ihram. He (Jabir) said: The total number of those sacrificial animals brought by ’Ali from the Yemen and of those brought by the Apostle (ﷺ) was one hundred. Then all the people except the Apostle (ﷺ) and those who had with them sacrificial animals, put off Ihram, and got their hair clipped; when it was the day of Tarwiya (8th of Dhu’l-Hijja) they went to Mina and put on the Ihram for Hajj and the Messenger of Ailah (ﷺ) rode and led the noon, afternoon, sunset ’Isha’ and dawn prayers. He then waited a little till the sun rose, and commanded that a tent of hair should be pitched at Namira. The Messenger of Allah (ﷺ) then set out and the Quraish did not doubt that he would halt at al-Mash’ar al-Haram (the sacred site) as the Quraish used to do in the pre-Islamic period. The Messenger of Allah (ﷺ), however, passed on till he came to ’Arafa and he found that the tent had been pitched for him at Namira. There he got down till the sun had passed the meridian; he commanded that al-Qaswa should be brought and saddled for him. Then he came to the bottom of the valley, and addressed the people saying: Verily your blood, your property are as sacred and inviolable as the sacredness of this day of yours, in this month of yours, in this town of yours. Behold! Everything pertaining to the Days of Ignorance is under my feet completely abolished. Abolished are also the blood-revenges of the Days of Ignorance. The first claim of ours on blood-revenge which I abolish is that of the son of Rabi’a b. al-Harith, who was nursed among the tribe of Sa’d and killed by Hudhail. And the usury of she pre-Islamic period is abolished, and the first of our usury I abolish is that of ’Abbas b. ’Abd al-Muttalib, for it is all abolished. Fear Allah concerning women! Verily you have taken them on the security of Allah, and intercourse with them has been made lawful unto you by words of Allah. You too have right over them, and that they should not allow anyone to sit on your bed whom you do not like. But if they do that, you can chastise them but not severely. Their rights upon you are that you should provide them with food and clothing in a fitting manner. I have left among you the Book of Allah, and if you hold fast to it, you would never go astray. And you would be asked about me (on the Day of Resurrection), (now tell me) what would you say? They (the audience) said: We will bear witness that you have conveyed (the message), discharged (the ministry of Prophethood) and given wise (sincere) counsel. He (the narrator) said: He (the Holy Prophet) then raised his forefinger towards the sky and pointing it at the people (said):’’ O Allah, be witness. 0 Allah, be witness,’’ saying it thrice. (Bilal then) pronounced Adhan and later on Iqama and he (the Holy Prophet) led the noon prayer. He (Bilal) then uttered Iqama and he (the Holy Prophet) led the afternoon prayer and he observed no other prayer in between the two. The Messenger of Allah (ﷺ) then mounted his camel and came to the place of stay, making his she-camel al-Qaswa, turn towards the side where there we are rocks, having the path taken by those who went on foot in front of him, and faced the Qibla. He kept standing there till the sun set, and the yellow light had somewhat gone, and the disc of the sun had disappeared. He made Usama sit behind him, and he pulled the nosestring of Qaswa so forcefully that its head touched the saddle (in order to keep her under perfect control), and he pointed out to the people with his right hand to be moderate (in speed), and whenever he happened to pass over an elevated tract of sand, he slightly loosened it (the nose-string of his camel) till she climbed up and this is how he reached al-Muzdalifa. There he led the evening and ’Isha prayers with one Adhan and two Iqamas and did not glorify (Allah) in between them (i. e. he did not observe supererogatory rak’ahs between Maghrib and ’Isha’ prayers). The Messenger of Allah (ﷺ) then lay down till dawn and offered the dawn prayer with an Adhan and Iqama when the morning light was clear. He again mounted al-Qaswa, and when he came to al-Mash’ar al-Haram, he faced towards Qibla, supplicated Him, Glorified Him, and pronounced His Uniqueness (La ilaha illa Allah) and Oneness, and kept standing till the daylight was very clear. He then went quickly before the sun rose, and seated behind him was al-Fadl b. ’Abbas and he was a man having beautiful hair and fair complexion and handsome face. As the Messenger of Allah (May peace be upon him) was moving on, there was also going a group of women (side by side with them). Al-Fadl began to look at them. The Messenger of Allah (ﷺ) placed his hand on the face of Fadl who then turned his face to the other side, and began to see, and the Messenger of Allah (ﷺ) turned his hand to the other side and placed it on the face of al-Fadl. He again turned his face to the other side till he came to the bottom of Muhassir. 1680 He urged her (al-Qaswa) a little, and, following the middle road, which comes out at the greatest jamra, he came to the jamra which is near the tree. At this be threw seven small pebbles, saying Allah-o-Akbar while throwing every one of them in a manner in which the small pebbles are thrown (with the help of fingers) and this he did in the bottom of the valley. He then went to the place of sacrifice, and sacrificed sixty-three (camels) with his own hand. Then he gave the remaining number to ’All who sacrificed them, and he shared him in his sacrifice. He then commanded that a piece of flesh from each animal sacrificed should be put in a pot, and when it was cooked, both of them (the Prophet and Hadrat ’All) took some meat out of it and drank its soup. The Messenger of Allah (May peace be upon him) again rode and came to the House, and offered the Zuhr prayer at Mecca. He came to the tribe of Abd al-Muttalib, who were supplying water at Zamzam, and said: Draw water. O Bani ’Abd al-Muttalib; were it not that people would usurp this right of supplying water from you, I would have drawn it along with you. So they handed him a basket and he drank from it.

Sahih Muslim 1218a
Book: 15
Hadith: 159

The Hajj of the Prophet saws

Ja’far b. Muhammad narrated on the authority of his father thus:I came to Jabir b. Abdullah and asked him about the (Farewell) Pilgrimage of Allah’s Messenger (ﷺ). The rest of the hadith is the same, but with the addition of this:’’ There was one Abu Sayyara among the Arabs, (of pre-Islamic period) who carried (people from Muzdalifa to Mini). As the Messenger of Allah (May peace be upon him) set out from Muzdalifa to al-Mash’ar al-Haram, the Quraish were certain that he would halt there and that would be his station. But he passed on (without staying) there. and paid no heed to it till he came to ’Arafat and there he stayed.’’

Sahih Muslim 1218b
Book: 15
Hadith: 160

All of Arafat is a place of standing

Jabir reported Allah’s Messenger (May peace be upon him) as saying:I have sacrificed (the animals) here, and the whole of Mini is a place for sacrifice; so sacrifice your animals at your places. 1 have stayed here (near these rocks), and the whole of Arafat is a place for stay. And I have stayed here (at Muzdalifa near Mash’ar al-Haram and the whole of Muzdalifa) is a place for stay (i. e. one is permitted to spend night in any part of it, as one likes).

Sahih Muslim 1218c
Book: 15
Hadith: 161

All of Arafat is a place of standing

Jabir b. Abdullah (Allah be pleased with them) reported that when Allah’s Messenger (ﷺ) proceeded to Mecca, he came to it (the Black Stone). he kissed it. and moved to his right. and moved quickly in three circuits, and walked in four circuits.

Sahih Muslim 1218d
Book: 15
Hadith: 162

The Standing and the Saying of Allah, The Most High: ’’Then depart from the place whence all the people depart’’

’A’isha (Allah be pleased with her) reported that the Quraish (of the pre-Islamic days) and those who followed their religions practices stayed at Muzdalifa, and they named themselves as Hums, whereas all other Arabs stayed at ’Arafa. With the advent of Islam, Allah, the Exalted and Glorious, commanded His Apostle (ﷺ) to come to ’Arafat and stay there, and then hurry from there, and this is the significance of the words of Allah:’’ Then hasten on from where the people hasten on.’’

Sahih Muslim 1219a
Book: 15
Hadith: 163

The Standing and the Saying of Allah, The Most High: ’’Then depart from the place whence all the people depart’’

Hisham narrated on the authority of his father that the Arabs with the exception of Hums who were Quraish, and their descendants, circumambulated the House naked. They kept circumambulating In this state of nudity unless the Hums supplied to them the clothes. The male provided (clothes) to the male and the female provided clothes to the female. And the Hums did not get out of Muzdalifa, whereas the people (other than the Quraish) went t o ’Arafat. Hisham said on the authority of his father who related from ’A’isha (Allah be pleased with her) who said:Hums are those about whom Allah, the Exalted and Glorious, revealed this verse:’’ Then hasten to where the people hasten.’’ She (further) said: The people hastened on from ’Arafat, whereas Hums hastened from Muzdalifa, and said: We’do not hasten but from Haram. But when this (verse) was revealed:’’ Hasten on from that (place) where the people hasten on,’’ they (the Quraish) then went to ’Arafat.

Sahih Muslim 1219b
Book: 15
Hadith: 164

The Standing and the Saying of Allah, The Most High: ’’Then depart from the place whence all the people depart’’

Jubair. b. Mut’im reported:I lost my camel and went in search of it on the day of ’Arafa, and I saw the Messenger of Allah (ﷺ) staying along with people in ’Ara’fit. Thereupon I said: By Allah, he is among the Hums (Quraish) ; what has happened to him that he has come to this (place)? The Quraish were counted among Hums.

Sahih Muslim 1220
Book: 15
Hadith: 165

It is permissible to base one’s intention for Ihram on the intention of another

Abu Musa (Allah be pleased with him) said:I came to the Messenger of Allah (ﷺ) as he was encamping at Batha. He said to me: Did you intend to perform Hajj? I said: Yes. He again said: With what intention have you entered into the state of Ihram (for Ifrad, Qiran or Tamattu’). I said: I pronounced Talbiya (I have entered into the state of Ihram ) with that very aim with which the Messenger of Allah (ﷺ) is pronouncing Talbiya. He (the Holy Prophet) said; You have done well. Then circumambulate the House and run between al-Safa’ and al-Marwa’ and put off Ihram (as you have not brought the sacrificial animals along with you). So I circumambulated the House, and ran between al-Safa’ and al-Marwa’ and then came to a woman of the tribe of Qais and she rid my head of the lice. I again put on Ihram for Hajj. and continued giving religious verdict (according to this practice) till during the Caliphate of Umar (Allah be pleased with him) when a person said to him: Abu Musa, or Abdullah b. Qais, exercise restraint in delivering some religious verdict of yours, for you do not know what has been introduced after you by the Commander of the Believers in the rites (of Hajj). Thereupon he said: 0 people, whom we gave the religious verdict (concerning putting off Ihram ) they should wait, for the Commander of the Believers is about to come to you, and you should follow him. Umar (Allah be pleased with him) then came and I made a mention of it to him. whereupon he said: If we abide by the Book of Allah (we find) the Book of Allah has commanded us to complete the (. Hajj and ’Umra), and if we abide by the Sunnah of Allah’s Messenger (ﷺ), we find that Allah’s Messenger (ﷺ) did not put off Ihram till the sacrificial animal was brought to its end (till it was sacrificed).

Sahih Muslim 1221a
Book: 15
Hadith: 166

It is permissible to base one’s intention for Ihram on the intention of another

This hadith has been narrated by Shu’ba with the same chain of transmitters.

Sahih Muslim 1221b
Book: 15
Hadith: 167

It is permissible to base one’s intention for Ihram on the intention of another

Abu Musa (Allah be pleased with him) reported:I came to the Messenger of Allah (ﷺ) and he was encamping at Batha. He (the Holy Prophet) said: With what purpose have you entered into the state of Ihram? I said: I have entered into the state of Ihram in accordance with the Ihram of Allah’s Apostle (ﷺ). He said: Have you brought sacrificial animals along with you? I said: No. whereupon he said: Then circumambulate the House and run between al-Safa’ and al-Marwa and put off Ihram. So I circumambulated the House, ran between al-Safa’ and al-Marwa, and then came to a woman of my tribe. She combed and washed my head. I used to give religious verdict (according to the above mentioned command of the Holy Prophet) during the Caliphate of Abu Bakr and also during that of ’Umar. And it was during the Hajj season that a person came to me and said: You (perhaps) do not know what the Commander of the Believers has introduced in the rites (of Hajj). I said: 0 people, those whom we have given religious verdict about a certain thing should wait, for the Commander of the Believers is about to arrive among you, so follow him. When the Commander of the Believers arrived, I said: What is this that you have introduced in the rites (of Hajj)? -where upon he said: If we abide by the Book of Allah (we find) that there Allah, Exalted and Majestic, has said: Complete Hajj and ’Umra for Allah.’’ And if we abide by the Sunnah of our Apostle (ﷺ) (we find) that the Messenger of Allah (May peace be upon him) did not put off Ihram till he had sacrificed the animals.

Sahih Muslim 1221c
Book: 15
Hadith: 168

It is permissible to base one’s intention for Ihram on the intention of another

Abu Musa (Allah be pleased with him) reported:The Messenger of Allah (May peace be upon im) had sent me to Yemen and I came back In the year in which he (the Holy Prophet) performed the (Farewell) Pilgrimage. Allah’s Messenger (may peace be upon, him) said to me: Abu Musa, what did you ’ say when you entered into the state of Ihram? I said: At thy beck and call; my (Ihram) is that of the Ihram of Allah’s Apostle (May peace be upon him). He said: Have you brought the sacrificial animals? I said: No. Thereupon he said: Go and circumambulate the House, and (run) between al-Safa’ and al-Marwa and then put off Ihram. The rest of the hadith is the same.

Sahih Muslim 1221d
Book: 15
Hadith: 169

It is permissible to base one’s intention for Ihram on the intention of another

Abu Musa, (Allah be pleased with him) reported that he used to deliver religious verdict in favor of Hajj Tamattu’. A person said to him:Exercise restraint in delivering some of your religious verdicts, for you do not know what the Commander of Believers has introduced in the rites (of Hajj) after you (when you were away in Yemen). He (Abu Musa, ) met him (Hadrat Umar) subsequently and asked him (about it), whereupon ’Umar said: I know that Allah’s Apostle (May peace be upon him) and also his Companions did that (observed Tamattu’), but I do not approve that the married persons should have intercourse with their wives under the shade of the trees, and then set out for Hajj with water trickling down from their heads.

Sahih Muslim 1222
Book: 15
Hadith: 170

The Permissibilty of Tamattu’

’Abdullah b. Shaqiq reported that ’Uthman (Allah be pleased with him) used to forbid Tamattu’, whereas ’Ali (Allah be pleased with him) ordered to do it. ’Uthman said a word to ’Ali, but ’Ali said:You know that we used to perform Tamattu’ with the Messenger of Allah (ﷺ), whereupon he said: It is right, but we entertained fear.

Sahih Muslim 1223a
Book: 15
Hadith: 171

The Permissibilty of Tamattu’

This hadith has been narrated by Shu’ba with the same chain of transmitters.

Sahih Muslim 1223b
Book: 15
Hadith: 172

The Permissibilty of Tamattu’

Sa’id b. al-Musayyab reported that ’Ali and ’Uthman (Allah be pleased with them) met at ’Usfan; and Uthman used to forbid (people) from performing Tamattu’ and ’Umra (during the period of Hajj), whereupon ’Ali said:What is your opinion about a matter which the Messenger of Allah (ﷺ) did but you forbid it? Thereupon Uthman said: You leave us alone, whereupon he (’Ali) said: I cannot leave you alone. When ’Ali saw this, he put on Ihram for both of them together (both for Hajj and ’Umra).

Sahih Muslim 1223c
Book: 15
Hadith: 173

The Permissibilty of Tamattu’

Abu Dharr (Allah be pleased with him) said that Tamattu’ in Hajj was a special (concession) only for the Companions of Muhammad (ﷺ).

Sahih Muslim 1224a
Book: 15
Hadith: 174

The Permissibilty of Tamattu’

Abu Dharr (Allah be pleased with him) reported:Tamattu’ in Hajj was a special concession for us.

Sahih Muslim 1224b
Book: 15
Hadith: 175

The Permissibilty of Tamattu’

Abu Dharr (Allah be pleased with him) said:Two are the Mut’as which were not permissible but only for us, i. e. temporary marriage with women and Tamattu’ in Hajj.

Sahih Muslim 1224c
Book: 15
Hadith: 176

The Permissibilty of Tamattu’

’Abd al-Rahman b. Abi al-Sha’tha’ reported:I came to Ibrahim al-Nakha’I and Ibrahim Taimi and said: I intend to combine ’Umra and Hajj this year, whereupon Ibrahim al-Nakha’i said: But your father did not make such intention. Ibrahim narrated on the authority of, his father that he passed by Abu Dharr (Allah be pleased with him) at Rabdha, and made a mention of that, whereupon he said: It was a special concession for us and not for you.

Sahih Muslim 1224d
Book: 15
Hadith: 177

The Permissibilty of Tamattu’

Ghunaim b. Qais said:I asked Sa’d b. Abu Waqqas (Allah be pleased with him) about Mut’a, whereupon he said: We did that, and it was the day when he was an unbeliever living in (one of the) houses of Mecca.

Sahih Muslim 1225a
Book: 15
Hadith: 178

The Permissibilty of Tamattu’

This hadith has been narrated on the authority of Sulaiman Taimi with the same chain of transmitters and in his narration (he) refers to Mu’awiya.

Sahih Muslim 1225b
Book: 15
Hadith: 179

The Permissibilty of Tamattu’

This hadith has been transmitted on the authority of Sulaiman (but with a slight modification of words).

Sahih Muslim 1225c
Book: 15
Hadith: 180

The Permissibilty of Tamattu’

Mutarrif reported:’Imran b. Husain said to me: Should I not narrate to you a hadith today by which Allah will benefit you subsequently-and bear in mind that Allah’s Messenger (ﷺ) made some members of his family perform ’Umra within ten days of Dhu’l-Hijja. No verse was revealed to abrogate that, and he (the Holy Prophet) did not refrain from doing it till he died. So after him everyone said as he liked, (but it would be his. personal opinion and not the verdict of the Shari’ah).

Sahih Muslim 1226a
Book: 15
Hadith: 181

The Permissibilty of Tamattu’

This hadith been narrated on the authority of Jurairi with the same chain of transmitters, and Ibn Hatim said in his narration:’’ A person said according to his personal opinion, and it was Umar.’’

Sahih Muslim 1226b
Book: 15
Hadith: 182

The Permissibilty of Tamattu’

Imran b. Husain reported:I am narrating to you a hadith by which Allah will benefit you (and the hadith is) that Allah’s Messenger (ﷺ) combined Hajj and ’Umra, and he did not forbid (this combination) till he died. (Moreover) nothing was revealed in the Holy Qur’an which forbade it. And I was always blessed till I was branded and then it (blessing) was abandoned. I then abandoned branding and it (the blessing was restored).

Sahih Muslim 1226c
Book: 15
Hadith: 183

The Permissibilty of Tamattu’

This hadith has been narrated on the authority of Mutarrif with the same chain of transmitters.

Sahih Muslim 1226d
Book: 15
Hadith: 184

The Permissibilty of Tamattu’

Mutarrif reported:’Imran b. Husain sent for me during his illness of which he died, and said: I am narrating to you some ahadith which may benefit you after me. If I live you conceal (the fact that these have been transmitted by me), and if I die, then you narrate them if you like (and these are): I am blessed, and bear in mind that the Messenger of Allah (ﷺ) combined Hajj and Umra. Then no verse was revealed in regard to it in the Book of Allah (which abrogated it) and the Messenger of Allah (ﷺ) did not forbid (from doing it). And whatever a person (, Umar) said was out of his personal opinion.

Sahih Muslim 1226e
Book: 15
Hadith: 185

The Permissibilty of Tamattu’

’Imran b. al-Husain (Allah be pleased with him) said:Know well that Allah’s Messenger (ﷺ) combined ’Hajj and ’Umra, and nothing was revealed in the Book (to abrogate it), and the Messenger of Allah (ﷺ) too did not forbid us from (combining) them. And whatever a person said was out of his personal opinion.

Sahih Muslim 1226f
Book: 15
Hadith: 186

The Permissibilty of Tamattu’

’Imran b. Husain (Allah be pleased with him) reported:We performed Tamattu’ (Hajj and ’Umra combining together) in the company of Allah’s Messenger (ﷺ), and nothing was revealed in the Qur’an (concerning the abrogation of this practice), and whatever a person (Hadhrat ’Umar) said was his personal opinion. ’Imran b. Husain narrated this hadith (in these words also):’’ Allah’s Apostle (ﷺ) performed Hajj Tamattu’ and we also performed it along with him.’’

Sahih Muslim 1226g,h
Book: 15
Hadith: 187

The Permissibilty of Tamattu’

’Imran b. Husain said:There was revealed the verse of Tamattu’ in Hajj in the Book of Allah and the Messenger of Allah (ﷺ) commanded us to perform it. and then no verse was revealed abrogating the Tamattu’ (form of Hajj), and the Messenger of Allah (ﷺ) did not forbid to do it till he died. So whatever a person said was his personal opinion.

Sahih Muslim 1226i
Book: 15
Hadith: 188

The Permissibilty of Tamattu’

A hadith like this is transmitted on the authority of Imran b. Husain, but with this variation that he (’Imran) said:We did that (Tamattu’) in the company of Allah’s Messenger (ﷺ) and he did not say anything but he (the Holy Prophet) commanded us to do it.

Sahih Muslim 1226j
Book: 15
Hadith: 189

The Obligation For the Pilgrim who is performing Tamattu’ to offer a sacrifice; If he has no animal to sacrifice, he must fast for three days during Hajj and seven days when he goes back to his family

Abdullah b. ’Umar (Allah be pleased with them) reported:Allah’s Messenger (ﷺ) observed Tamattu’ in Hajjat-ul-Wada’. He first put on Ihram for ’Umra and then for Hajj. and then offered animal sacrifice. So he drove the sacrificial animals with him from Dhu’l-Hulaifa. Allah’s Messenger (ﷺ) commenced Ihram of Umra and thus pronounced Talbiya for ’Umra. and then (put on Ihram for Hajj) and pronounced Talbiya for Hajj. And the people performed Tamattu’ in the company of Allah’s Messenger (ﷺ). They put on Ihram for Umra (first) and then for Hajj. Some of them had sacrificial animals which they had brought with them, whereas some of them had none to sacrifice. So when Allah’s Messenger (ﷺ) came to Mecca, he said to the people: He who amongst you has brought sacrificial animals along with him must not treat as lawful anything which has become unlawful for him till he has completed the Hajj; and he, who amongst you has not brought the sacrificial animals should circumambulate the House, and run between al-Safa’ and al-Marwa and clip (his hair) and put off the Ihram, and then again put on the Ihram for Hajj and offer sacrifice of animals. But he who does not find the sacrificial animal, he should observe fast for three days during the Hajj and for seven days when he returns to his family. Allah’s Messenger (ﷺ) circumambulated (the House) when he came to Mecca: he first kissed the corner (of the Ka’ba containing the Black Stone), then ran in three circuits out of seven and walked in four circuits. And then when he had finished the circumambulation of the House he observed two rak’ahs of prayer at the Station (of Ibrahim), and then pronounced Salaam (for concluding the rak’ahs), and departed and came to al-Safa’ and ran seven times between al-Safa’ and al-Marwa. After that he did not treat anything as lawful which had become unlawful till he had completed his Hajj and sacrificed his animal on the day of sacrifice (10th of Dhu’l-Hijja). and then went back quickly (to Mecca) and performed circumambulation of the House (known as tawaf ifada) after which all that was unlawful for him became lawful; and those who had brought the sacrificial animals along with them did as Allah’s Messenger (ﷺ) had done

Sahih Muslim 1227
Book: 15
Hadith: 190

The Obligation For the Pilgrim who is performing Tamattu’ to offer a sacrifice; If he has no animal to sacrifice, he must fast for three days during Hajj and seven days when he goes back to his family

This hadith has been narrated on the authority of ’A’isha. The wife of Allah’s Messenger (ﷺ), concerning his Tamattu’ of Hajj and ’Umra and performing of Tamattu’ by people in his company.

Sahih Muslim 1228
Book: 15
Hadith: 191

The pilgrim performing Qiran should not exit Ihram except when the pilgrims performing Ifrad exit Ihram

Hafsa (Allah be pleased with her), the wife of Allah’s Apostle (ﷺ), said:Messenger of Allah. what about people who have put off Ihram whereas you have not put it off after your ’Umra? He said: I have stuck my hair and have driven my sacrificial animal, and would not, therefore, put off Ihram until I have sacrificed the animal.

Sahih Muslim 1229a
Book: 15
Hadith: 192

The pilgrim performing Qiran should not exit Ihram except when the pilgrims performing Ifrad exit Ihram

Hafsa (Allah be pleased with her) reported:I said: Messenger of Allah what is the matter with you that you have not put off Ihram? The rest of the hadith is the same.

Sahih Muslim 1229b
Book: 15
Hadith: 193

The pilgrim performing Qiran should not exit Ihram except when the pilgrims performing Ifrad exit Ihram

Hafsa (Allah be pleased with her) reported:I said to Allah’s Messenger (ﷺ): What is the matter with people that they have put off Ihram, whereas you have not put it off after your Umra’? He said: I have driven my sacrificial animal and stuck my hair, and it is not permissible for me to put off Ihram unless I have completed the Hajj.

Sahih Muslim 1229c
Book: 15
Hadith: 194

The pilgrim performing Qiran should not exit Ihram except when the pilgrims performing Ifrad exit Ihram

Hafsa (Allah be pleased with her) said:Messenger of Allah; the rest of the hadith is the same and (the concluding words of the Holy Prophet):’’ I won’t put off Ihram until I have sacrificed the animal.’’

Sahih Muslim 1229d
Book: 15
Hadith: 195

The pilgrim performing Qiran should not exit Ihram except when the pilgrims performing Ifrad exit Ihram

Hafsa (Allah be pleased with her) said that Allah’s Apostle (ﷺ) commanded his wives that they should put off Ihram during the year of Hajj (at-ul-Wada’). whereupon she (Hafsa) said:What hinders you that you have not put off Ihram? Thereupon he said: I have stuck my hair and driven my sacrificial animal along with men and it is not permissible to put off Ihram (under this condition until I have sacrificed the animal.

Sahih Muslim 1229e
Book: 15
Hadith: 196

It is permissible to exit Ihram if one is prevented from completing Hajj; It is permissible to perform Qiran and the pilgrim performing Qiran should perform just one Tawaf and one Sa’i

Nafi’ reported that ’Abdullah b. Umar (Allah be pleased with them) set out for Umra during the turmoil, and he said:If I am detained (from going to) the House, we would do the same as we did with Allah’s Messenger (ﷺ). So he went out and put on Ihram for ’Umra and moved on until he reached al-Baida’. He turned towards his Companions and said: There is one command for both of them. and 1 call you as my witness (and say) that verify I have- made Hajj with ’Umra compulsory for me. He proceeded until, when he came to the House, he circumambulated it seven times and ran between al-Safa’ and al-Marwa seven times, and made no addition to it and thought it to be sufficient for him and offered sacrifice.

Sahih Muslim 1230a
Book: 15
Hadith: 197

It is permissible to exit Ihram if one is prevented from completing Hajj; It is permissible to perform Qiran and the pilgrim performing Qiran should perform just one Tawaf and one Sa’i

Nafi’ reported that ’Abdullah b. ’Abdullah and Salim b. Abdullah said to ’Abdullah (b. ’Umar) at the time when Hajjaj came to fight against Ibn Zubair:There would be no harm if you do not (proceed) for Hajj this year, for we fear that there would be fight among people which would cause obstruction between you and the House, whereupon he said: If there would be obstruction between me and that (Ka’ba), I would do as Allah’s Messenger (ﷺ) did. I was with him (the Holy Prophet) when the infidels of Quraish caused obstructions between him (the Holy Prophet) and the House. I call you as my witness (to the fact) that I have made ’Umra essential for me. He proceeded until he came to Dhu’l-Hulaifa and pronounced Talbiya for Umra, and said: If the way Is clear forme, I would then complete my ’Umra but If there is some obstruction between me and that (the Ka’ba). I would then do what Allah’s Messenger (ﷺ) had done (at the occasion of Hudaibiya), and I was with him (the Holy Prophet). and then recited:’’ Verily in the Messenger of Allah, there is a model pattern for you’’ (xxxiii. 21). He then moved on until he came to the rear side of al-Baida’ and said: There is one command for both of them automatically) (Hajj and Umra). If I am detained (in the performance) of ’Umra, I am ( automatically detained (in the performance) of Hajj (too). I call you as witness that Hajj along with ’Umra I had made essential for me. (I am performing Hajj and ’Umra as Qiran.) He then bought sacrificial animals at Qudaid and then circumambulated the House and ran between al-Safa’ and al-Marwa once (covering both Hajj and Umra), and did not put off Ihram until on the Day of Sacrifice in the month of Dhu’l-Hijja.

Sahih Muslim 1230b
Book: 15
Hadith: 198

It is permissible to exit Ihram if one is prevented from completing Hajj; It is permissible to perform Qiran and the pilgrim performing Qiran should perform just one Tawaf and one Sa’i

Nafi’ reported that Ibn Umar intended to go to Hajj (during the year) when Hajjaj attacked Ibn Zubair, and he narrated the account as (narrated above), and he used to say at the end of the hadith:He who combines Hajj with Umra, for him one single circumambulation is sufficient, and he did not put off Ihram until he had completed both of them.

Sahih Muslim 1230c
Book: 15
Hadith: 199

It is permissible to exit Ihram if one is prevented from completing Hajj; It is permissible to perform Qiran and the pilgrim performing Qiran should perform just one Tawaf and one Sa’i

Nafi’ reported that Ibn Umar intended to go for Hajj during the year when Hajjaj attacked Ibn Zubair. It was said to him:There is a state of war between people and we fear that they would detain you, whereupon he (’Abdullah b. Umar) said:’’ Verily in the Messenger of Allah there is a model pattern for you.’’ I would do as Allah’s Messenger (ﷺ) did. I call you as witness that I have undertaken to perform ’Umra. He then set out until, when he reached the rear side of al-Baida’, he said: There is one command both for Hajj and Umra. so bear witness. Ibn Rumh said: I call you as witness that I have undertaken to perform my Hajjalong with my Umra (i. e. I am performing both of them as Qiran), and he offered the sacrifice of animals which he had bought at Qudaid. He then proceeded pronouncing Talbiya for both of them together until he reached Mecca, He circumambulated the House. and (ran) between al-Safa’ and al-Marwa and made no addition to it. He neither sacrificed the animal, nor got his head shaved, nor got his hair clipped, nor did he make anything lawful which was unlawful (due to Ihram) until it was the Day of Sacrifice (10th of Dhu’l-Hijja). He then offered sacrifice, and got his hair cut, and saw that circumambulation of Hajj and ’Umra was complete with the first circumambulation. Ibn ’Umar said: This is how Allah’s Messenger (ﷺ) had done.

Sahih Muslim 1230d
Book: 15
Hadith: 200

It is permissible to exit Ihram if one is prevented from completing Hajj; It is permissible to perform Qiran and the pilgrim performing Qiran should perform just one Tawaf and one Sa’i

This hadith has been narrated from Ibn Umar through another chain of transmitters except with (this variation) that Allah’s Apostle (ﷺ) was mentioned in the first part of the hadith,. i. e. when it was said to him:They would bar you (from going) to the House. He said: In that, case I would do what Allah’s Messenger (ﷺ) had done. He did not mention at the end of this hadith (i. e. these words):’’ This is how the Messenger of Allah (ﷺ) had done,’’ as it Is narrated by al-Laith.

Sahih Muslim 1230e
Book: 15
Hadith: 201

Ifrad and Qiran

Nafi’ thus reported on the authority of Ibn Umar:We entered into the state of Ihram with Allah’s Messenger (ﷺ) for Hajj Mufrad and in the narration of Ibn ’Aun (the words are):’’ Allah’s Messenger (ﷺ) entered into the state of Ihram (with the intention) of Hajj Mufrad.’’

Sahih Muslim 1231
Book: 15
Hadith: 202

Ifrad and Qiran

Anas (Allah be pleased with him) said:I heard Allah’s Apostle (way peace be upon him) pronouncing Talbiya for both Hajj and Umra. Bakr (one of the narrators) said: I narrated it to Ibn ’Umar, whereupon he said: He (the Holy Prophet) pronounced the Talbiya for Hajj alone. I met Anas and narrated to him the words of Ibn ’Umar, whereupon he said: You treat us not but only as children. I heard Allah’s Messenger (ﷺ) pronouncing Talbiya both for ’Umra and Hajj.

Sahih Muslim 1232a
Book: 15
Hadith: 203

Ifrad and Qiran

Bakr b. ’Abdullah reported:Anas (Allah be pleased with him) had narrated to us that he saw Allah’s Apostle (ﷺ) combining Hajj and ’Umra. He (Bakr) said: I asked (about it) from Ibn ’Umar, whereupon he said: We entered into the state of Ihram for Hajj (only). I came to Anas and told him what Ibn Umar had said, whereupon he remarked: (You are treating us) as if we were children.

Sahih Muslim 1232b
Book: 15
Hadith: 204

It is recommended for the pilgrim to perform Tawaf Al-Qudum and As-Sa’i after it

Wabara reported:While I was sitting in the company of Ibn ’Umar, a person came to him and said: Is it right for me to circumambulate the House before I come to stay (at ’Arafat)? Ibn ’Umar said: Yes. whereupon he said: Ibn Abbas, however, says: Do not circumambulate the House until you come to stay at ’Arafat. Thereupon Ibn ’Umar said: Allah’s Messenger (ﷺ) Performed the Hajj and circumambulated the House before coming to stay (at ’Arafat). If you say the Truth, is it more rightful to follow the saying of the Prophet (ﷺ) or the words of Ibn Abbas?

Sahih Muslim 1233a
Book: 15
Hadith: 205

It is recommended for the pilgrim to perform Tawaf Al-Qudum and As-Sa’i after it

Wabara reported:A person asked Ibn Umar (Allah be pleased with him): May I circumambulate the House, whereas I have entered-into the state of Ihram for Hajj? Thereupon he said: What prevents you from doing it? He said: I saw the son of so and so showing disapproval of it, and you are dearer to us as compared with him. And we see that he is allured by the world, whereupon he said: Who amongst you and us is not allured by the world? And said (further) ’: ’We saw that Allah’s Messenger (ﷺ) put on Ihram for Hajj and circumambulated the House and run between al Safa’ and al-Marwa. And the way prescribed by Allah and that prescribed by His Apostle (ﷺ) deserve more to be followed than the way shown by so and so, if you speak the truth.

Sahih Muslim 1233b
Book: 15
Hadith: 206

It is recommended for the pilgrim to perform Tawaf Al-Qudum and As-Sa’i after it

Amr b. Dinar said:We asked Ibn Umar about a person who came for Umra and circumambulated the House, but he did not run between al-Safa’ and al-Marwa, whether he is allowed to (put off Ihram) and have intercourse with his wife. He replied: Allah’s Messenger (ﷺ) circumambulated the House seven times and offered two rak’ahs of prayer after staying (at ’Arafat), and ran between al-Safa and al-Marwa seven times.’’ Verily there is in Allah’s Messenger a model pattern for you’’ (xxxill. 21).

Sahih Muslim 1234a
Book: 15
Hadith: 207

It is recommended for the pilgrim to perform Tawaf Al-Qudum and As-Sa’i after it

This hadith is narrated by another chain of transmitters.

Sahih Muslim 1234b
Book: 15
Hadith: 208

Clarifying that the pilgrim who has entered Ihram for Umrah should not exit Ihram after performing Tawaf before Sa’i; And the pilgrim who has entered Ihram for Hajj should not exit Ihram after performing Tawaf Al-Qudum, and the same applies to the pilgrim performing Qiran

Muhammad b. ’Abd al-Rahman reported:A person from Iraq said to him to inquire from ’Urwa b. Zubair for him whether a person who puts on Ihram for Hajj is allowed to put it off or not as he circumambulates the House. And if he says:’’ No, it can’t be put off,’’ then tell him that there is a person who makes such an assertion. He (Muhammad b. ’Abd al-Rahman) then said: I asked him ( Urwa b. Zubair), where- upon he said: The person who has entered into the state of Ihram for Hajj cannot get out of it unless he has, completed the Hajj I (further) said (to him): (What) if a person makes that assertion? Thereupon he said: It is indeed unfortunate that he makes such an assertion. That person (’Iraqi) then met me and he asked me and I narrated to him (the reply of ’Urwa), whereupon he (the Iraqi) said: Tell him (’Urwa) that a person had informed him that Allah’s Messenger (ﷺ) had done that; and why is it that Asma’ and Zubair have done like this? He (Muhammad b. ’Abd al-Rahman) said: I went to him and made a mention of that to him, whereupon he (’Urwa) said: Who is he (the ’Iraqi)? I said: I do not know, whereupon he said: What is the matter that he does not come to me himself and ask me? I suppose he is an ’Iraqi. I said: I do not know, whereupon he said: He has told a lie. Allah’s Messenger (ﷺ) performed Hajj, and ’A’isha (Allah be pleased with her) has told me that the first thing with which he commenced (the rituals) when he arrived at Mecca was that he performed ablution and then circumambulated the Ka’ba. Then Abu Bakr performed Hajj and the first thing with which he commenced (the Hajj) as the circumambulation of the Ka’ba and nothing besides it. So did ’Umar. Then ’Uthman performed Hajj and I saw that the first thing with which he commenced the Hajj was the circumambulation of the Ka’ba and nothing besides it. Then Mu’awiya and Abdullah b. ’Umar did that. Then I performed Hajj with my father Zubair b. al-’Awwam, and the first thing with which he commenced (Hajj) was the circumambulation of the House. He then did nothing besides it. I then saw the emigrants (Muhajirin) and the helpers (Ansar) doing like this and nothing besides it. And the last one whom I saw doing like this was Ibn ’Umar. And he did not break it (the Hajj) after performing ’Umra. And Ibn ’Umar is with them. Why don’t they ask him (to testify it)? And none amongst those who had passed away commenced (the rituals of Hajj) but by circumambulating the Ka’ba on their (first arrival) and they did not put off Ihram (without completing the Hajj), and I saw my mother and my aunt commencing (their Hajj) with the circumambulation of the House, and they did not put off Ihram. My mother informed me that she came and her sister, and Zubair and so and so for ’Umra, and when they had kissed the corner (the Black Stone, after Sa’i and circumambulation), they put off Ihram. And he (the ’Iraqi) has told a lie in this matter.

Sahih Muslim 1235
Book: 15
Hadith: 209

Clarifying that the pilgrim who has entered Ihram for Umrah should not exit Ihram after performing Tawaf before Sa’i; And the pilgrim who has entered Ihram for Hajj should not exit Ihram after performing Tawaf Al-Qudum, and the same applies to the pilgrim performing Qiran

Asma bint Abu Bakr (Allah be pleased with both of them) reported:We set out (to Mecca) in a state of Ihram. Allah’s Messenger (ﷺ) said: He who has the sacrificial animal with him should remain in the state of Ihram, but he who has not the sacrificial animal with him should put off Ihram. As I had not the sacrificial animal with me, I put off Ihram. And since Zubair (her husband) - had the sacrificial animal with him, he did not put off Ihram. She (Asma) said: I put on my clothes and then went out and sat by Zabair, whereupon he said: Go away from me, whereupon I said: Do you fear that I would jump upon you?

Sahih Muslim 1236a
Book: 15
Hadith: 210

Clarifying that the pilgrim who has entered Ihram for Umrah should not exit Ihram after performing Tawaf before Sa’i; And the pilgrim who has entered Ihram for Hajj should not exit Ihram after performing Tawaf Al-Qudum, and the same applies to the pilgrim performing Qiran

Asma bint Abu Bakr (Allah be pleased with th (m) said:We came for Hajj in the state of Ihram with Allah’s Messenger (ﷺ). The rest of the hadith is the same except (for the words) that he (Zubair) said: Keep away from me, keep away from me, whereupon I said: Do you fear that I will jump upon you?

Sahih Muslim 1236b
Book: 15
Hadith: 211

Clarifying that the pilgrim who has entered Ihram for Umrah should not exit Ihram after performing Tawaf before Sa’i; And the pilgrim who has entered Ihram for Hajj should not exit Ihram after performing Tawaf Al-Qudum, and the same applies to the pilgrim performing Qiran

Abdullah, the freed slave of Asma’ bint Abu Bakr (Allah be pleased with them), narrated that he used to hear Asma, ’ whenever she passed by Hajun, saying (these words):’’ May there be peace and blessing of Allah upon His Messenger.’’ We used to stay here along with him with light burdens. Few were our rides, and small were our provisions. I performed ’Umra and so did my sister ’A’isha, and Zubair and so and so. And as we touched the House (performed circumambulation and Sa’i) we put off Ihram, and then again put on Ihram in the afternoon for Hajj. Harun (one of the narrators) in one of the narrations said: The freed slave of Asma’ and he did not mention ’Abdullah.

Sahih Muslim 1237
Book: 15
Hadith: 212

Tamattu’ in Hajj

Muslim al-Qurri reported:I asked Ibn Abbas (Allah be pleased with them) about Tamattu’ in Hajj and he permitted it, whereas Ibn Zubair had forbidden it. He (Ibn ’Abbas) said: This is the mother of Ibn Zubair who states that Allah’s Messenger (ﷺ) had permitted it, so you better go to her and ask her about it. He (Muslim al-Qurri said): So we went to her and she was a bulky blind lady and she said: Verily Allah’s Messenger (ﷺ) permitted it.

Sahih Muslim 1238a
Book: 15
Hadith: 213

Tamattu’ in Hajj

This hadith has been narrated on the authority of Shu’ba with the same chain of transmitters, but with a slight variation of words.

Sahih Muslim 1238b
Book: 15
Hadith: 214

Tamattu’ in Hajj

Muslim al-Qurri heardlbn ’Abbas (Allah be pleased with them) saying that Allah’s Apostle (ﷺ) entered into the state of Ihram for Umra and his Companions for Hajj. Neither Allah’s Apostle (ﷺ) nor those among his Companions who had brought sacrificial animals with them put off Ihram, whereas the rest (of the pilgrims) did so. Talha b. Ubaidullah was one of those who had brought the sacrificial animals along with them so he did not put off Ihram.

Sahih Muslim 1239a
Book: 15
Hadith: 215

Tamattu’ in Hajj

This hadith has been narrated on the authority of Shu’ba with the same chain of transmitters but with this variation (of words):’’ Talha and another person also were among those who had not brought the sacrificial animals with them and so they put off Ihram.’’

Sahih Muslim 1239b
Book: 15
Hadith: 216

It is permissible to perform ’Umrah during the months of Hajj

Ibn Abbas (Allah be pleased with them) reported that they (the Arabs of pre-Islamic days) looked upon Umra during the months of Hajj as the greatest of sins on the earth. So they intercalated the month of Muharram for Safar and said:When the backs of their camels would become all right and traces (if the pilgrims) would be effaced (from the paths) and the month of Safar would be over, then Umra would be permissible for one who wants to perform it. When Allah’s Apostle (ﷺ) and his Companions came in the state of Ihram for performing Hajj on the fourth (of Dhu’l-Hijja) he (Allah’s Apostle) commanded them to change their state of Ihram (from Hajj) to that of ’Umra. It was something inconceivable for them. So they said: Messenger of Allah, is it a complete freedom (of the obligation) of Ihram? Thereupon he said: It is a complete freedom (from Ihram).

Sahih Muslim 1240a
Book: 15
Hadith: 217

It is permissible to perform ’Umrah during the months of Hajj

Ibn ’Abbas (Allah be pleased with them) ’is reported to have said:The Messenger of Allah (ﷺ) put on Ihigm for Hajj. When four days of Dhu’l-Hijja were over, he led the dawn prayer, and when the prayer was complete, he said: He who wants to change it to Umra may do so.

Sahih Muslim 1240b
Book: 15
Hadith: 218

It is permissible to perform ’Umrah during the months of Hajj

Rauh and Yahya b. Kathir narrated as Nasr reported that the Messenger of Allah (ﷺ) entered into the state of Ihram for Hajj. And in the narration of Abu Shihab (the words are):We went out with the Messenger of Allah (ﷺ) pronouncing Talbiya for Hajj, And in an the ahadith (narrated in this connection the words are): He led the morning prayer at al-Batha’, except al- jahdami who did not make mention of it.

Sahih Muslim 1240c
Book: 15
Hadith: 219

It is permissible to perform ’Umrah during the months of Hajj

Ibn ’Abbas (Allah be pleased with them) reported:Allah’s Messenger (ﷺ) came along with his Companions when four days had passed out of ten days (of Dhu’l-Hijja) and they were pronouncing Talbiya for Hajj, and he (the Holy Prophet) commanded them to change (this Ihram) into that of ’Umra.

Sahih Muslim 1240d
Book: 15
Hadith: 220

It is permissible to perform ’Umrah during the months of Hajj

Ibn Abbas (Allah be pleased with them) reported that Allah’s Messenger (ﷺ) observed the morning prayer at Dhu Tawa (a valley near Mecca) and arrived (in Mecca) when four days of Dhul-Hijja had passed and he commanded his Companions that they should change their Ihram (of Hajj) to that of Umra, except those who had brought sacrificial animals with them.

Sahih Muslim 1240e
Book: 15
Hadith: 221

It is permissible to perform ’Umrah during the months of Hajj

Ibn ’Abbas (Allah be pleased with them) reported Allah’s Messenger (ﷺ) as saying:This is the ’Umra of which we have taken advantage. So he who has not the sacrificial animal with him should get out of the state of Ihram completely, for ’Umra has been incorporated in Hajj until the Day of Resurrection,

Sahih Muslim 1241
Book: 15
Hadith: 222

It is permissible to perform ’Umrah during the months of Hajj

Abu Jam at al-Dubu’i reported:I performed Tamattu’ but the people dis- couraged me to do so. I came to Ibn ’Abbas and asked him about it. He ordered me to do so. I came to the House (Ka’ba) and slept. I saw a visitant in the dream who said: ’Umra is acceptable and so is the Hajj performed for God’s sake. I came to Ibn Abbas and informed him about that Which I saw in the dream whereupon he said: Allah is the Greatest, Allah is the Greatest This is the Sunnah of Abu’l-Qasim (the Holy Pro- phet) (ﷺ).

Sahih Muslim 1242
Book: 15
Hadith: 223

Marking and Garlanding the sacrificial animal when entering Ihram

Ibn ’Abbas (Allah be pleased with them) reported that Allah’s Messenger (ﷺ) observed the Zuhr prayer at Dhu’l-Hulaifa; then called for his she-camel and marked it on the right side of its bump, removed the blood from it, and tied two sandals round its neck. He then mounted his camel, and when it brought him up to al-Baida’, he pronounced Talbiya for the Pilgrimage.

Sahih Muslim 1243a
Book: 15
Hadith: 224

Marking and Garlanding the sacrificial animal when entering Ihram

This hadith has been narrated on the authority of Qatada with the same chain of transmitters but with this variation (of words):’’ When Allah’s Apostle (ﷺ) came to Dhu’l-Hulaifa’’ and he made no mention (of the fact) that he led the Zuhr prayer.

Sahih Muslim 1243b
Book: 15
Hadith: 225

Marking and Garlanding the sacrificial animal when entering Ihram

Abu Hassan al-A’raj reported that a person from Bani Hujaim said to Ibn ’Abbas (Allah be pleased with them):What is this religious verdict of yours which has engaged the attention of the people or which has become a matter of dispute among them that he who circumambulated the House can be free from Ihram? Thereupon he said: That is the Sunnah of your Apostle (ﷺ), even though you may not approve of it.

Sahih Muslim 1244a
Book: 15
Hadith: 226

Marking and Garlanding the sacrificial animal when entering Ihram

Abu Hassan reported:It was said to Ibn ’Abbas (Allah be pleased with them) that this affair had engaged the attention of the people that he who circumambu- lates the House was permitted to circumambulate for Umra (even though he was in a state of Ihram for Hajj), whereupon he said: That is the Sunnah of your Apostle (ﷺ), even though you may not approve of it.

Sahih Muslim 1244b
Book: 15
Hadith: 227

Marking and Garlanding the sacrificial animal when entering Ihram

Ata’ said:Ibn ’Abbas (Allah be pleased with them) used to say that a pilgrim or non-pilgrim (one performing ’Umar) who circumambulates the House is free from the responsibility of Ihram. I (Ibn Juraij, one of the narrators) said to ’Ata’: On what authority does he (Ibn Abbas) say this? He said: On the authority uf Allah’s words:’’ Then their place of sacrifice is the Ancient House’’ (al-Qur’an, xxii. 33). I said: It concerns the time after staying at ’Arafat, whereupon he said: Ibn ’Abbas (Allah be pleased with them) had stated (that the place of sacrifice is the Ancient House) ; it way be after staying at ’Arafat or before (staying there). And he (Ibn Abbas) made this deduction I from the command of Allah’s Apostle (ﷺ) when he had ordered to put off Ihram on the occasion of the Farewell Pilgrimage.

Sahih Muslim 1245
Book: 15
Hadith: 228

It is permissible for the pilgrim performing Umrah to shorten his hair and he does not have to shave it. It is recommended for him to shave his hair or shorten it at Al-Marwah

Ibn Abbas reported that Mu’awiya had said to them:Do you know that I clipped some hair from the head of Allah’s Messenger (ﷺ) at al- Marwa with the help of a clipper? I said: I do not know it except as it verdict against you.

Sahih Muslim 1246a
Book: 15
Hadith: 229

It is permissible for the pilgrim performing Umrah to shorten his hair and he does not have to shave it. It is recommended for him to shave his hair or shorten it at Al-Marwah

Ibn Abbis (Allah be pleased with him) reported that Mu’awiya b. Abu Safyin had told him:I clipped the hair (from the head of) Allah’s Messenger (may peace he upon him) with a clipper while he was at al-Marwa, or I saw him getting his hair clipped with a clipper as he was at al-Marwa. 1722

Sahih Muslim 1246b
Book: 15
Hadith: 230

It is permissible for the pilgrim performing Umrah to shorten his hair and he does not have to shave it. It is recommended for him to shave his hair or shorten it at Al-Marwah

Abu Sa’id (Allah be pleased with him) reported:We went out with Allah’s messenger (ﷺ) pronouncing loudly the Talbiya for Hajj When we came to Mecca, he commanded us that we should change this (Ihram for Hajj) to that of Umra except one who had brought the sacrificial animal with him. When it was the day of Tarwiya (8th of Dhul-Hijja) and we went to Mini, we (again) pronounced Talbiya for Hajj.

Sahih Muslim 1247
Book: 15
Hadith: 231

It is permissible for the pilgrim performing Umrah to shorten his hair and he does not have to shave it. It is recommended for him to shave his hair or shorten it at Al-Marwah

jibir and Abil Salld al-Khudri (Allah be pleased with them) reported:We went with Allah’s Apostle (ﷺ) and we were pronouncing Talbiya for Hajj loudly.

Sahih Muslim 1248
Book: 15
Hadith: 232

It is permissible for the pilgrim performing Umrah to shorten his hair and he does not have to shave it. It is recommended for him to shave his hair or shorten it at Al-Marwah

Abd Nadra reported:While I was in the company of Jibir, a person came and said: There is difference of opinion amomg Ibn Abbas and Ibn Zubair about two Mut’as (benefits, Tamattul in Hajj and temporary marriage with women), whereupon jibir said: We have been doing this during the lifetime of Allah’s Messenger (way peace be upon him), and then ’Umar forbade us to do so, and we never resorted to them.

Sahih Muslim 1249
Book: 15
Hadith: 233

The Ihram and Hadi of the Prophet (saws)

Anas (Allah be pleased with him) reported that ’Ali (Allah be pleased with him) came from the Yemen, and the Apostle (ﷺ) said:With (what intention) have you put on Ihram? He said: I have put on Ibram in accordance with the intention with which Allah’s Apostle (ﷺ) has put on Ibram, whereupon he (the Holy Prophet) said: Had there not been the sacrificial animals with me, I would have put off Ihram (after performing ’Umra).

Sahih Muslim 1250a
Book: 15
Hadith: 234

The Ihram and Hadi of the Prophet (saws)

This hadith is narrated by Salim b. Hayyin with the same chain of transmitters, but with a slight variation of words.

Sahih Muslim 1250b
Book: 15
Hadith: 235

The Ihram and Hadi of the Prophet (saws)

Anas (Allah be pleased with him) reported:I heard Allah’s Messenger (ﷺ) pronouncing Talbiya for both simultaneously, Talbiya for ’Umra and Hajj. Talbiya for Uwra and Hajj (he performed both Hajj and Umra as a Qarin). In another version words are: I heard Allah’s Messenger (ﷺ) pronouncing Talbiya for Umra and Hajj (simultaneously).’’

Sahih Muslim 1251a,b
Book: 15
Hadith: 236

The Ihram and Hadi of the Prophet (saws)

Hanzala al-Aslami reported:I heard Abu Huraira (Allah be pleased with him) as narrating from Allah’s Apostle (ﷺ) who said: By Him in Whose Hand is my life. Ibn Maryam (Jesus Christ) would certainly pronounce Talbiya for Hajj or for Umra or for both (simultaneously as a Qiran) In the valley of Rauha

Sahih Muslim 1252a
Book: 15
Hadith: 237

The Ihram and Hadi of the Prophet (saws)

Hanzala b. ’Ali al-Aslaml reported that he had heard Abu Huraira (Allah be pleased with him) as saying that Allah’s Messenger (ﷺ) had said:By Him In Whose Hand is my life; the rest of the hadith is the same.

Sahih Muslim 1252b
Book: 15
Hadith: 238

The number of Umrahs performed by the prophet (saws) and when he performed them

Qatida saia. that Anas (Allah be pleased with him) had informed him that Allah’s Messenger (ﷺ) performed four ’Umras, all during the month of Dhu’l-Qa’da except the one he performed along with Hajj (and these are) the Umra that he performed from al-Hudaibiya or during the time of (the truce of) Hudaibiya in the month of Dhu’l-Qa’da then the Umra of the next year in the month of Dhu’l-Qa’da, then the Umra for which b’e had started from ji’rana, the place where he distributed the spoils of (the battle of) Hunain in the month of Dhu’l-Qa’da, and then the ’Umra that he performed along with his Hajj (on the occasion of the Farewell Pilgrimage).

Sahih Muslim 1252c
Book: 15
Hadith: 239

The number of Umrahs performed by the prophet (saws) and when he performed them

Qatada said:I asked Anas (Allah be pleased with him) as to how many Pilgrimages had been performed by Allah’s Messenger (ﷺ), and he replied: One Hajj and four `Umras were performed by him. The rest of the hadith is the same.

Sahih Muslim 1253a
Book: 15
Hadith: 240

The number of Umrahs performed by the prophet (saws) and when he performed them

Abu lshaq said:I asked Zaid b. Arqam: In how many military expeditions have you participated with Allah’s Messenger (ﷺ)? He said: In seventeen (expeditions). He (Abu Ishaq) said: Zaid b. Arqam reported to me that Allah’s Messenger (ﷺ) had led nineteen expeditions. And he performed Hajj only once after Migration, and that was the Farewell Pilgrimage. Abu Ishaq also said: The second (Hajj) he performed at Mecca (before his Migration to Medina)

Sahih Muslim 1253b
Book: 15
Hadith: 241

The number of Umrahs performed by the prophet (saws) and when he performed them

’Ataa reported that ’Urwa b. Zubair (Allah be pleased with him) had informed him (this):I and Ibn ’Umar were reclining against the (wall) of the apartment of A’isha and we were listening to the sound produced by the brushing of her teeth. I said Abu Abd al-Rahman (the kunya of ’Abdullah b. Umar), did Allah’s Apostle (ﷺ) perform ’Umra in the month of Rijab? He said: Yes. I said to ’A’isha: Mother, are you listening to what Abu Abd al-Rabman is saying? She said: What is he Saying? I said: He is saying that Allah’s Apostle (ﷺ) performed ’Umra during the month of Rajab, whereupon she said: May Allah grant pardon to Abu Abd al-Rahman I By my life he (the Holy Prophet) did not perform ’Umra during the month of Rajab. And never was there an Umra performed by him (the Holy Prophet) in which he (’Abdullah b. ’Umar) did not join him. Ibn ’Umar heard this and said nothing to affirm It or to deny it, but kept quiet.

Sahih Muslim 1254
Book: 15
Hadith: 242

The number of Umrahs performed by the prophet (saws) and when he performed them

Mujahid reported:I and ’Urwah b. Zubair entered the mosque and found ’Abdullah b. ’Umar sitting near the apartment of A’ishah and the people were observing the forenoon prayer (when the sun had sufficiently risen). We asked him about their prayer, and he said: It is bid’a (innovation), Urwah said to him: O Abu Abd al-Rahman, how many ’umrahs did Allah’s Messenger (ﷺ) perform? He said: Four ’umrahs, one he performed during the month of Rajab. We were reluctant either to believe him or reject him. We heard the noise of brushing of her teeth by ’A’ishah in her apartment. ’Urwah said: Mother of the Faithful, are you not hearing what Abi ’Abd al-Rahman is saying? She said: What is he saying? Thereupon he (’Urwah) said: He (Ibn ’Umar) states that Allah’s Apostle (ﷺ) performed four ’umrahs and one of them during the month of Rajab. Thereupon she remarked: May Allah have mercy upon Abu ’Abd al-Rahman. Never did Allah’s Messenger (ﷺ) perform ’Umrah in which he did not accompany him, and he (Allah’s Apostle) never performed ’Umrah during the month of Rajab.

Sahih Muslim 1255a
Book: 15
Hadith: 243

The virtue of the Umrah performed during Ramadan

Ataa reported:I heard Ibn Abbas (Allah be pleased with him) narrating to us that Allah’s Messenger (ﷺ) said to a woman of the Ansar (Ibn Abbas had mentioned her name but I have forgotten it): ’What has prevented you that you do not perform Hajj along with us? She said: We have only two camels for carrying water. One of the camels has been taken by my husband and my son for performing Hajj and one has been left for us for carrying water, whereupon he (the Holy Prophet) said: So when the month of Ramadan come, perform Umra, for’Umra in this (month) is equal to Hajj (in reward).

Sahih Muslim 1255b
Book: 15
Hadith: 244

The virtue of the Umrah performed during Ramadan

Ibn Abbis reported that Allah’s Apostle (ﷺ) said to a woman of the Ansar who was called Umm Sinan:What has prevented you that you did not perform Hajj with us? She said: The father of so and so (i. e. her husband) had only two camels. One of them had been taken away by him (my busbard) and his son for Hajj, whereas the other one is used by our boy to carry water. Upon this he (the Holy Prophet) said: Umra during the month of Rawadin would suffice for Hajj or Hajj along with me.

Sahih Muslim 1256
Book: 15
Hadith: 245

It is recommended to enter Makkah from the Upper Mountain Pass and to leave from the Lower Mountain Pass; Entering a city via a route different than the one by which you leave it

Ibn ’Umar reported that Allah’s Messenger (ﷺ) used to come out (of Medina) by way of al-Shajarah and entered it by the way of al-Mu’arras and whenever he entered Mecca, he entered it from the upper side and went out of it from the lower side.

Sahih Muslim 1257a
Book: 15
Hadith: 246

It is recommended to enter Makkah from the Upper Mountain Pass and to leave from the Lower Mountain Pass; Entering a city via a route different than the one by which you leave it

This hadith has been narrated on the authority of ’Ubaidullah with the same chain of transmitters and in the narration transmitted by Zubair (it is mentioned) that the upper side is that’which is at al-Batha

Sahih Muslim 1257b
Book: 15
Hadith: 247

It is recommended to enter Makkah from the Upper Mountain Pass and to leave from the Lower Mountain Pass; Entering a city via a route different than the one by which you leave it

’A’isha (Allah be pleased with her) reported that when Allah’s Messenger may peace be upon him) came to Mecca he entered from its upper side and came out from its lower side.

Sahih Muslim 1258a
Book: 15
Hadith: 248

It is recommended to enter Makkah from the Upper Mountain Pass and to leave from the Lower Mountain Pass; Entering a city via a route different than the one by which you leave it

A’isha (Allah be pleased with her) reported that Allah’s Messenger (ﷺ) entered Mecca during the year of Victory from Kada I. e. from the upper side. Hisham said.. My father entered It from both the Fides, but generally he entered from Kada.

Sahih Muslim 1258b
Book: 15
Hadith: 249

It is recommended to stay overnight in Dhu Tuwa when intending to enter Makkah, and to perform Ghusl before entering it, and to enter it by day

Ibn Umar (Allah be pleased with him) reported that Allah’s Messenger may peace be upon him) spent the night at Dhi Tuwa till it was dawn and then entered Mecca. ’Abdullah (b. ’Umar) himself did like it. And in the narration transmitted by Ibn Sa’ld (the words are):Until he obrerved the dawn prayer. Yahya (another narrator) said: Until it was dawn.

Sahih Muslim 1259a
Book: 15
Hadith: 250

It is recommended to stay overnight in Dhu Tuwa when intending to enter Makkah, and to perform Ghusl before entering it, and to enter it by day

Nafi’ reported that Ibn Umar (Allah be pleased with them) did not enter Mecca without spending the night at Dhi Tawu until it was dawn, when he took a bath, and then entered Mecca in the morning, and made a mention that Allah’s Apostle (ﷺ) did that.

Sahih Muslim 1259b
Book: 15
Hadith: 251

It is recommended to stay overnight in Dhu Tuwa when intending to enter Makkah, and to perform Ghusl before entering it, and to enter it by day

Abdullah (b. ’Umar) reported that whenever Allah’s Messenger (ﷺ) entered Mecca, he got down at Dhi Tuwa and spend the night there until he observed the dawn prayer. And Allah’s Messenger (ﷺ) observed this prayer on a rough hillock, and not in the mosque which had been then built there, but to the lower side of it (the mosque) on a hillock.

Sahih Muslim 1259c
Book: 15
Hadith: 252

It is recommended to stay overnight in Dhu Tuwa when intending to enter Makkah, and to perform Ghusl before entering it, and to enter it by day

Nafi’ reported that Abdullah (b. ’Umar) informed him that Allah’s Messenger (ﷺ) turned his face to the two hillocks which intervened between him and the long mountain by the side of the Ka’ba, and the mosque which had been built there was thus on the left of the hillock. Allah’s Messenger’s (ﷺ) place of prayer was lower than the black hillock, at a distance of ten cubits or near it. He (ﷺ) would then observe prayer facing these two hillocks of the long mountain that is intervening between you and the Ka’ba.

Sahih Muslim 1260
Book: 15
Hadith: 253

Raml (walking rapidly) is recommended in the Tawaf of Umrah, and in the first Tawaf of Hajj

Nafi’ reported on the authority of Ibn Umar (Allah be pleased with them) that when Allah’s Messenger (ﷺ) circumambulated the House, while observing the first circumambulation, he walked swiftly in three (circuits), and walked in four circuits, and ran in the bottom of the valley as he moved between al-Safa and al-Marwa. Ibn ’Umar (Allah be pleased with them) also used to do like this.

Sahih Muslim 1261a
Book: 15
Hadith: 254

Raml (walking rapidly) is recommended in the Tawaf of Umrah, and in the first Tawaf of Hajj

Ibn’Umar (Allah be pleased with them) reported that when Allah’s messenger (ﷺ) circumambulated in Hajj and Umra he walked swiftly in the first three circuit about the House, and then walked in four circuits, and then observed two rak’ahs of prayer, and then ran between al-Safa and al-Marwa.

Sahih Muslim 1261b
Book: 15
Hadith: 255

Raml (walking rapidly) is recommended in the Tawaf of Umrah, and in the first Tawaf of Hajj

Abdullah b. ’Umar (Allah be pleased with them) reported:I saw that when Allah’s Messenger (ﷺ) came to Mecca and kissed the Black Stone, (in the first circumambulation) he moved quickly in three circuits out of seven circuits.

Sahih Muslim 1261c
Book: 15
Hadith: 256

Raml (walking rapidly) is recommended in the Tawaf of Umrah, and in the first Tawaf of Hajj

Nafi’ reported on the authority of Ibn Umar (Allah be pleased with them) that Allah’s Messenger (ﷺ) walked swiftly from stone to stone in three circuits and walked (normally) in four.

Sahih Muslim 1262a
Book: 15
Hadith: 257

Raml (walking rapidly) is recommended in the Tawaf of Umrah, and in the first Tawaf of Hajj

Nafi’ reported that Ibn Umar (Allah he pleased with them) walked swiftly from stone to stone, and stated that Allah’s Messenger (ﷺ) did like this.

Sahih Muslim 1262b
Book: 15
Hadith: 258

Raml (walking rapidly) is recommended in the Tawaf of Umrah, and in the first Tawaf of Hajj

jabir b. Abdullah (Allah be pleased with them) reported:I saw Allah’s Messenger (ﷺ) walking swiftly from the Black Stone till he completed three circuits up to it.

Sahih Muslim 1263a
Book: 15
Hadith: 259

Raml (walking rapidly) is recommended in the Tawaf of Umrah, and in the first Tawaf of Hajj

Jabir b.’’ Abdullah (Allah be pleased with them) reported that Allah’s Messenger (ﷺ) walked swiftly in three circuitsfrom stone to stone.

Sahih Muslim 1263b
Book: 15
Hadith: 260

Raml (walking rapidly) is recommended in the Tawaf of Umrah, and in the first Tawaf of Hajj

Abu Tufail reported:I said to Ibn `Abbas (Allah be pleased with them): Do you think that walking swiftly round the House in three circuits, and just walking in four circuits is the Sunnah (of the Holy Prophet), for your people say that it is Sunnah? Thereupon he (Ibn `Abbas) said: They have told the truth and the lie (too). I said: What do your words ’’They have told the truth and the lie (too)’’ imply? Thereupon he said: Allah’s Messenger (ﷺ) came to Mecca and the polytheists said that Muhammad and his Companions had emaciated and would, therefore, be unable to circumambulate the House; and they felt jealous of him (the Holy Prophet). (It was due to this) that Allah’s Messenger (ﷺ) commanded them to walk swiftly in three (circuits) and walk (normally) in four. I said to him: Inform me if it is Sunnah to observe Tawaf between al-Safa and al-Marwa while riding, for your people look upon it as Sunnah. He (Ibn `Abbas) said: They have told the truth and the lie too. I said: What do your words ’’They have told the truth and the lie too’’ imply? He said: When Allah’s Messenger (ﷺ) had come to Mecca, there was such a large gathering of people around him that even the virgins had come out of their houses (to catch a glimpse of his face). And they were saying: He is Muhammad; He is Muhammad. Allah’s Messenger (ﷺ) (was so gentle and kind) that the people were not beaten back (to make way) in front of him. When there was a throng (of people) around him, he rode (the she-camel). However, walking and trotting are better.

Sahih Muslim 1264a
Book: 15
Hadith: 261

Raml (walking rapidly) is recommended in the Tawaf of Umrah, and in the first Tawaf of Hajj

This hadith has been narrated on the authority of jurairi with the same chain of transmitters but with a slight variation of words (and this is) that he (the narrator) did not say:’’ They felt jealous of him. but said: The people of Mecca, were jealous people.’’

Sahih Muslim 1264b
Book: 15
Hadith: 262

Raml (walking rapidly) is recommended in the Tawaf of Umrah, and in the first Tawaf of Hajj

Abu Tufail reported:I said to Ibn ’Abbas (Allah be pleased with them): People are of the view that Allah’s Messenger (ﷺ) moved quickly round the House and between al-Safa and al-Marwa, and (thus) it is Sunnah. He said: They told the truth and they told the lie.

Sahih Muslim 1264c
Book: 15
Hadith: 263

Raml (walking rapidly) is recommended in the Tawaf of Umrah, and in the first Tawaf of Hajj

Abu Tufail reported; I. said to Ibn ’Abbas (Allah be pleased with them):I think that I saw Allah’s Messenger (ﷺ). He (Ibn ’Abbis) said’ Give a description of him to me. I said: I saw him near al-Marwa on the back of a she- camel, and people had thronged around him. Thereupon Ibn’Abbis said: It was Allah’s Messenger (ﷺ) for they (the Compainions of the Holy Prophet) were neither pushed aside from him, nor were they turned away.

Sahih Muslim 1265
Book: 15
Hadith: 264

Raml (walking rapidly) is recommended in the Tawaf of Umrah, and in the first Tawaf of Hajj

Ibn ’Abbas (At lab be pleased with them) reported:Allah’s Messenger (ﷺ) and his Companions came to Mecca and the fever in Medina had weakened them. Thereupon the polytheists (of Mecca) said: There would come to you a people whom the fever has made weak and they have suffered severely from it. They sat in Hatim. Thereupon Allah’s Apostle (ﷺ) commanded them to walk quickly ift three circuits and walk (in four) between the two corners. so that the polytheists should. see their endurance. The polytheists then said (to one anothery You were under the impression that fever had emaciated them. whereas they are stronger than so and so. Ibn Abbas said: He (the Holy Prophet) did not command them (the Muslims) to walk quickly in all the circuits out of kindness to them.

Sahih Muslim 1266a
Book: 15
Hadith: 265

Raml (walking rapidly) is recommended in the Tawaf of Umrah, and in the first Tawaf of Hajj

Ibn Abbas (Allah be pleased with them) reported:Allah. ’s Messenger (peace be upon him) observed Sa’i and walked quickly round the House with a view to showing his strength to the polytheists.

Sahih Muslim 1266b
Book: 15
Hadith: 266

It is recommended to touch the two Yemeni Corners in Tawaf and not the other two corners

Ahdullah b. Umar (reported) that he had not seen Allah’s Messenger (way peace he upon him) touching anything in the House, except the two Yamani corners.

Sahih Muslim 1267a
Book: 15
Hadith: 267

It is recommended to touch the two Yemeni Corners in Tawaf and not the other two corners

Salim reported on the authority of his father (Allah he pleased with him) that Allah’& Messenger (tinny peace be upon him) did not touch any of the corners of the House. except that of Black Corner (in which the Black Stone is embedded and that (portion) near it, towards the houses of the tribe of jumuhi.

Sahih Muslim 1267b
Book: 15
Hadith: 268

It is recommended to touch the two Yemeni Corners in Tawaf and not the other two corners

Nafi’ reported on the authority of ’Abdullah (Allah be pleased with him) that Allah’s Messenger (way peace be upon him) did not touch but the Stone and the Yamani corner.

Sahih Muslim 1267c
Book: 15
Hadith: 269

It is recommended to touch the two Yemeni Corners in Tawaf and not the other two corners

Ibn ’Umar (Allah be pleased with them) reported:I have not abandoned touching of Yamani corners (and kissing of) the Stone since I saw Allah’s messneger (ﷺ) touching them both In hardship and ease.

Sahih Muslim 1268a
Book: 15
Hadith: 270

It is recommended to touch the two Yemeni Corners in Tawaf and not the other two corners

NAfi’ (Allah be pleased with him) reported:I saw’lbn ’Umar (Allah be pleased with them) touching the Stone with his hand and then kissing his hand. and he said: I have never abandoned it since I saw Allah’s Messenger (way peace be upon him) doing It.

Sahih Muslim 1268b
Book: 15
Hadith: 271

It is recommended to touch the two Yemeni Corners in Tawaf and not the other two corners

Ibn ’Abbas (Allah be pleased with them) is reported to have said that he did not see Allah’s Messenger (ﷺ) touching other than the Yamani corners.

Sahih Muslim 1269
Book: 15
Hadith: 272

It is recommended to kiss the black stone during circumambulation (Tawaf)

Salim narrated on the authority of his father (Allah be pleased with him) that ’Umar b. al-Khattib (Allah be pleased with him) kissed (the Black Stone) and then said:By Allah, I know that you are a stone and if I were not to see Allah’s Messenger (ﷺ) kissing you, I would not have kissed you. Harun said in his narration: A hadith like this has been transmitted to me by Zaid b. Aslam on the authority of his father Aslam.

Sahih Muslim 1270a
Book: 15
Hadith: 273

It is recommended to kiss the black stone during circumambulation (Tawaf)

Ibn ’Umar (Allah be pleased with them) reported that Umar (Allah be pleased with him) kissed the Stone and said:I am kissing you, whereas I know that you are a stone, but I saw Allah’s Messenger (ﷺ) kissing you (that Is why I kiss you).

Sahih Muslim 1270b
Book: 15
Hadith: 274

It is recommended to kiss the black stone during circumambulation (Tawaf)

Abdullah b. Sarjis reported:I saw the bald one, i. e. ’Umar b. Khattib (Allah be pleased with him). kissing the Stone and saying: By Allah. I am kissing with full consciousness of the fact that you are a stone and that you can neither do any harm nor good; and if I had not seen Allah’s Messenger (ﷺ) kissing you. I would not have kissed you. The rest of the hadith is the same.

Sahih Muslim 1270c
Book: 15
Hadith: 275

It is recommended to kiss the black stone during circumambulation (Tawaf)

Abis b. Rabi’a reported:I saw ’Umar (Allah’be pleased with him) kissing the Stone and saying: I am kissing you and I know that you are a stone. And if I had not seen Allah’s Messenger (ﷺ) kissing you, I would not have kissed you.

Sahih Muslim 1270d
Book: 15
Hadith: 276

It is recommended to kiss the black stone during circumambulation (Tawaf)

Suwaid b. Ghafala reported:I saw Umar (Allah be pleased with him) kissing the Stone and clinging to it and saying: I saw Allah’s Messenger (ﷺ) having great love for you.

Sahih Muslim 1271a
Book: 15
Hadith: 277

It is recommended to kiss the black stone during circumambulation (Tawaf)

This hadith has been narrated on the authority of Sufyan with the same chain of transmitters (and the words are):’’ That he (’Umar) said: But I saw Abu’l-Qasim (way peace be upon him) having great love for you.’’ And he did not mention about clinging to it.

Sahih Muslim 1271b
Book: 15
Hadith: 278

It is permissible to circumambulate the Ka’bah on a camel and the like, And for one who is riding to touch the (black) stone with a crooked staff and the like.

Ibn ’Abbas (Allah be pleased with him) reported that Allah’s Messenger (ﷺ) circumambulated the House on the occasion of the Farewell Pilgrimage on the back of his camel and touched the Corner (of Black Stone) with a stick.

Sahih Muslim 1272
Book: 15
Hadith: 279

It is permissible to circumambulate the Ka’bah on a camel and the like, And for one who is riding to touch the (black) stone with a crooked staff and the like.

Jabir (Allah be pleased with him) reported that Allah’s Messenger (ﷺ) circumambulated the House on the back of his riding camel on the occasion of the Farewell Pilgrimage and touched the Stone with his stick so that the people should see him, and he should be conspicuous, and they should be able to ask him (questions pertaining to religion) as the people had crowded round him.

Sahih Muslim 1273a
Book: 15
Hadith: 280

It is permissible to circumambulate the Ka’bah on a camel and the like, And for one who is riding to touch the (black) stone with a crooked staff and the like.

jabir b. ’Abdullah (Allah be pleased with them) reported that Allah’s Apostle (ﷺ) circumambulated the House (and ran) between al-Safa and al-Marwa on the back of his she-camel, at the occasion of the Farewell Pilgrimage. so that the people should see him and he should be conspicuous, and they should be able to ask him (questions pertaining to religion), and the people had crowded round him. In the hadith transmitted on the authority of Ibn Khashram no mention Is made of:’’ So that they should ask him.’’

Sahih Muslim 1273b
Book: 15
Hadith: 281

It is permissible to circumambulate the Ka’bah on a camel and the like, And for one who is riding to touch the (black) stone with a crooked staff and the like.

’A’isha (Allah be pleased with her) reported that Allah’s Apostle (ﷺ) circumambulated the Ka’ba on the back of his camel on the occasion of the Farewell Pilgrimage and touched the corner and he did not like that the people should be pushed away from him.

Sahih Muslim 1274
Book: 15
Hadith: 282

It is permissible to circumambulate the Ka’bah on a camel and the like, And for one who is riding to touch the (black) stone with a crooked staff and the like.

Abu Tufail reported:I saw Allah’s Messenger (ﷺ) circumambulating the House. and touching the corner with a stick that he had with him, and then kissing the stick.

Sahih Muslim 1275
Book: 15
Hadith: 283

It is permissible to circumambulate the Ka’bah on a camel and the like, And for one who is riding to touch the (black) stone with a crooked staff and the like.

Umm Salama reported:I made a complaint to Allah’s Messenger (ﷺ) of my ailment, whereupon be said: Circumambulate behind the people while riding. She said: So I circumambulated and Allah’s Messenger (ﷺ) was at that time praying towards the side of the House and he was reciting al-Tur and a Book Inscribed (i. e. Sura Iii. of the Qur’un).

Sahih Muslim 1276
Book: 15
Hadith: 284

Clarifying that Sa’i between As-safa and Al-Marwah is a pillar of Hajj, without which Hajj is not valid

Hisham b. ’Urwa reported on the authority of his father who narrated from ’A’isha. He said to ’A’isha:I think if a person does not run between al- Safa’ and al-Marwa, It does not do any harm to him (so far as Hajj is concerned). She said: Why (do you think so)? I said: For Allah says:’’ Verily al-Safa’ and al-Marwa are among the Signs of Allah’’ (ii. 158) (to the end of the verse), whereupon she said: Allah does not complete the Hajj of a person or his Umra if he does not observe Sa’i between al-Safa’ and al-marwa; and if it were so as you state, then (the wording would have been (fala janah an la yatufu biha) [’’ There is no harm for him if he does not circumambulate between them’]. Do you know in what context (this verse was revealed)? (It was revealed in this context) that the Ansar in the Days of Ignorance pronounced the Talbiya for two idols. (fixedl on the bank of the river which were called Isaf and Na’ila. The people went there, and then circumambulated between al-Safa’ and al-Marwa and then got their heads shaved. With the advent of Islam they (the Muslims) did not like to circumambulate between them as they used to do during the Days of Ignorance. It was on account of this that Allah. the Exalted and Majestic, revealed:’’ Verily al-Safe and al-Marwa are among the Signs of Allah’’ to the end of the verse. She said: Then people began to observe Sa’i.

Sahih Muslim 1277a
Book: 15
Hadith: 285

Clarifying that Sa’i between As-safa and Al-Marwah is a pillar of Hajj, without which Hajj is not valid

Hisham b. ’Urwa narrated on the authority of his father who reported:I said to ’A’isha: I do not see any harm to me if I do not circumambulate betweez al-Safa’ and al-Marwa. She said: On what ground do you say so? (I said: ) Since Allah, the Exalted and Majestic, says:’’ Verily al-Safa’ and al-Marwa are among the Signs of Allah.’’ It (your assertion) were (correct), it would have been said like this:’’ There is no harm for him, that he should not circumambulate between them.’’ It (this verse) has been revealed about the people of Ansar. Whenever they pronounced the Talbiya, they pronounced it in the name of al-Manat during the Days of Ignorance; so they (thought) that it was not permissible for them (for the Muslims) to circumambulate between and al-Marwa. When they (the Muslims) came with Allah’s Apostle (may peace he upon him) for Hajj, they mentioned it to him. So Allah, the Exalted and Majestic, revealed this verse. By my life, Allah will not complete the Hajj of one who has not circumambulated between al-Safa and al-Marwa.

Sahih Muslim 1277b
Book: 15
Hadith: 286

Clarifying that Sa’i between As-safa and Al-Marwah is a pillar of Hajj, without which Hajj is not valid

’Urwa b. Zabair reported:I said to ’A’isha, the wife of Allah’s Apostle (ﷺ): I do not see any (fault) in one who does not circumambl’’ te between al-Safa’ and al-Marwa, and I do not mind if I do not circumambulate between them, whereupon she said: O, the son of my sister, what you say is wrong. Allah’s Messenger (ﷺ) observed Sa’i and so did the Muslims. So it is a Sunnah (of the Prophet). And it was a common practice (with the pagan Arabs) that those who pronounced Talbiya for the wretched al-Manat, situated at Mushalla, did not observe Sa’i between al-Safa’ and al-Marwa. With the advent of Islam, we asked Allah’s Apostle (ﷺ) about this practice, and (it was on this occasion) that Allah, the Exalted and Majestic, revealed this verse:’’ Verily al-Safa’ and al-Marwa are among the Signs of Allah’’ ; so he who performed Hajj or ’Umra it is no sin on him if he circumambulates them. And if it were as you state, (then the wording would have been):’’ There is no harm for him, that he should not circumambulate round them.’’ Zuhri said: I made a mention of that to Abu Bakr b. ’Abd al- Rahman b. al-Harith b. Hisham; he was impressed by that and said: This is what is called knowledge. And I have heard many a scholar saying: Many of the Arabs who did not circumambulate between al-Safa’ and al-Marwa caid: Our circumambulation between these two hills is an act of ignorance; whereas others among the Ansar said: We have been commanded to circumambulate the House, and not Commanded to run between al-Safa’ and al-Marwa. So Allah, the Exalted and Majestic, revealed thia verse:’’ Verily al-Safa’ and al-Marwa are among the Signs of Allah.’’ Abu Bakr b. ’Abd al-Rahman said: I think that this (verse) has been revealed for such and such (persons).

Sahih Muslim 1277c
Book: 15
Hadith: 287

Clarifying that Sa’i between As-safa and Al-Marwah is a pillar of Hajj, without which Hajj is not valid

’Urwa b. Zubair reported:I asked ’A’isha (Allah be pleased with her) ; the rest of the hadith is the same. And in this hadith (these words are also found):’’ When they (the Companions of the Holy Prophet) asked Allah’s Messenger (ﷺ) about this, they said: Messenger of Allah, we felt reluctant to circumambulate between al-Safa’ and al-Marwa. Then Allah, the Exalted and Majestic, revealed this verse:’’ Verily al-Safa’ and al-Marwa are among the Signs of. Allah so he who perform Hajj or Umra it is no sin on him if he should circumambulate between them. ’A’isha (Allah be pleased with her) said: Allah’s Messenger (ﷺ) laid down this Sa’i between them as Sunnah (of the Holy Prophet). So it is not advisable for anyone to abandon this Sa’i between them.

Sahih Muslim 1277d
Book: 15
Hadith: 288

Clarifying that Sa’i between As-safa and Al-Marwah is a pillar of Hajj, without which Hajj is not valid

’Urwa b. Zabair narrated on the authority of ’A’isha (Allah be pleased with her) who informed him that the Ansar and the people of the tribe of Ghassan before embracing Islam pronounced Talbiya for Manat, and so they avoided circumambulating between al-Safa’ and al-Marwa, and it was a common practice with their forefather, that he who put on Ihram for Manat did not circumambulate between al-Safa’ and al-Marwa. And when they embraced Islam, they asked Allah’s Messenger (ﷺ) about it, and then Allah, the Exalted and Majestic, revealed this verse:’’ Verily al-Safa’ and al-Marwa are among the Signs of Allah’’ ; so he who performs Hajj or Umra, for him there is no harm if he should circumambulate between them, and he who does good spontaneously-surely Allah is Bountiful in rewarding and Knowing.

Sahih Muslim 1277e
Book: 15
Hadith: 289

Clarifying that Sa’i between As-safa and Al-Marwah is a pillar of Hajj, without which Hajj is not valid

Anas (Allah be pleased with him) reported that the Ansar felt reluctant that they should circumambulate between al-Safa’ and al-Marwa until it was revealed:’’ Verily al-Safa’ and al-Marwa are among the Signs of Allah’’ ; so whoever performs Hajj or ’Umra, for him there is no harm that he should circumambulate between them.

Sahih Muslim 1278
Book: 15
Hadith: 290

Clarifying that Sa’i should not be repeated

Jabir b. ’Abdullah reported that Allah’s Apostle (ﷺ) and his Companions did not observe Sa’i between al-Safa’ and al-Marwa but only one Sa’i.

Sahih Muslim 1279a
Book: 15
Hadith: 291

Clarifying that Sa’i should not be repeated

Ibn Juraij reported on the same authority a hadith like that, and said:But one Tawaf and that was the first Tawaf.

Sahih Muslim 1279b
Book: 15
Hadith: 292

It is recommended for the pilgrim to continue reciting the Talbiyah until he starts stoning Jamrat Al-’Aqabah on the day of sacrifice

Usama b. Zaid (Allah be pleased with him) reported:I was sitting behind Allah’s Messenger (ﷺ) on the riding animal from ’Arafat. As Allah’s Messenger (ﷺ) reached the left side of the mountain which was situated near Muzdalifa, he made the camel kneel down and made water and then came back. I poured water and he, performed light ablution. I then said: Messenger of Allah, it is time for prayer. Thereupon Allah’s Messenger (ﷺ) said: The prayer awaits you (at the next station, Muzdalifa). Allah’s Messenger (may peaced be upon him) rode on until he came to Muzdalifa and observed prayer. Then al-Fadl (Allah be pleased with him) sat behind Allah’s Messenger (ﷺ) and reached (Muzdalifa) in the morning. Kuraib said: ’Abdullah b. ’Abbas (Allah be pleased with them) narrated from al-Fadl (Allah be pleased with him) that Allah’s Messenger (ﷺ) continued pronouncing Talbiya until he reached al-Jamara (al-’Aqaba).

Sahih Muslim 1280, 1281a
Book: 15
Hadith: 293

It is recommended for the pilgrim to continue reciting the Talbiyah until he starts stoning Jamrat Al-’Aqabah on the day of sacrifice

Ibn Abbas (Allah be pleased with them) reported that Allah’s Apostle (ﷺ) made al-Fadl sit behind him (on the camel back) from the place (where the two prayers) are combined (Muzdalifa). Ibn Abbas (Allah be pleased with them) also informed that Allah’s Apostle (ﷺ) did not stop pronouncing Talbiya till he threw pebbles at Jamrat al-’Aqaba.

Sahih Muslim 1281b
Book: 15
Hadith: 294

It is recommended for the pilgrim to continue reciting the Talbiyah until he starts stoning Jamrat Al-’Aqabah on the day of sacrifice

Ibn ’Abbas narrated from al-Fadl b. Abbas (Allah be pleased with them) who sat behind Allah’s Messenger (ﷺ) that he (the Holy Prophet) said to the people on the evening of ’Arafa and on the morning to the gathering of people (at Muzdalifa) as they were pushing on to proceed slowly. And he himself drove his she-camel with restraint until he entered Muhassir (it is a place in Mina), and further told them to take up pebbles which were to be thrown at Jamra. And Allah’s Messenger (ﷺ) continued pronouncing Talbiya till he stoned the Jamra.

Sahih Muslim 1282a
Book: 15
Hadith: 295

It is recommended for the pilgrim to continue reciting the Talbiyah until he starts stoning Jamrat Al-’Aqabah on the day of sacrifice

This hadith has been narrated on the authority of Abd Zubair with the same chain of transmitters but with this variation that in the hadith no mention is made of (this) that Allah’s Messenger (ﷺ) continued pronouncing Talbiya till he stoned the Jamra, and he made this addition in his hadith:’’ The Apostle (ﷺ) pointed with his hand how a person should catch hold of pebbles (in order to throw them).’’

Sahih Muslim 1282b
Book: 15
Hadith: 296

It is recommended for the pilgrim to continue reciting the Talbiyah until he starts stoning Jamrat Al-’Aqabah on the day of sacrifice

’Abdullah narrated to us as we had gathered (at Muzdalifa):I have heard from one upon whom Surah al-Baqara was revealed (the Holy Prophet) pronouncing Talbiya at this place.

Sahih Muslim 1283a
Book: 15
Hadith: 297

It is recommended for the pilgrim to continue reciting the Talbiyah until he starts stoning Jamrat Al-’Aqabah on the day of sacrifice

’Abd al-Rahman b. Yazid reported that ’Abdullah (b. Mas’ud) pronounced Talbiya as he returned from the gathering of the people (at Muzdalifa). It was said:He might be a Bedouin (not knowing correctly the rituals of Hajj and, therefore, pronouncing Talbia at this stage), whereupon Abdullah said: Hive the people forgotten (this Sunnah of the Holy Prophet) or have they gone astray? I heard him, upon whom Sibrah al-Baqara was revealed, pronouncing Talbiya at the very place.

Sahih Muslim 1283b, c
Book: 15
Hadith: 298

It is recommended for the pilgrim to continue reciting the Talbiyah until he starts stoning Jamrat Al-’Aqabah on the day of sacrifice

’Abd al-Rahman b. Yazid and al-Aswad b. Yazid reported:We heard ’Abdullah b. Mas’ud saying to the gathering of people (at Muzdalifa) that he had heard Talbiya from him, upon whom Surah al-Baqara was revealed, at this very place. And so he (’Abdullah b. Mas’ud) pronounced Talbiya and we also pronounced it with him.

Sahih Muslim 1283d
Book: 15
Hadith: 299

The Talbiyah and the Takbir when going from Mina to ’Arafat on the day of ’Arafat

’Abdullah b. ’Umar reported on the authority of his father (Allah be pleased with them). He said:As we proceeded in the morning along with AUbs Messenger (ﷺ) from Mina to ’Arafat, some of us prounced Talbiya, and some pronounced Takbir (Allah-o-Akbar).

Sahih Muslim 1284a
Book: 15
Hadith: 300

The Talbiyah and the Takbir when going from Mina to ’Arafat on the day of ’Arafat

Abdullah b. ’Umar reported on the authority of his father (Allah be pleased with them):We were along with Allah’s Messenger (way peace he upon him) in the morning of ’Arafa (9th of Dhu’l-Hijja). Some of us pronounced Takbir and some of us Tahlil La ilaha ill-Allah). And to those of us who pronounced Takbir, I said: By Allah, how strange it is that you did not care to ask him: What did you see Allah’s Messenger (ﷺ) doing (on this occasion)?

Sahih Muslim 1284b
Book: 15
Hadith: 301

The Talbiyah and the Takbir when going from Mina to ’Arafat on the day of ’Arafat

Muhammad b. Abu Bakr al-Thaqafi asked Anas b. Malik (Allah be pleased with him), while on their way from Mina to ’Arafa in the morning:What did you do on this day in the company of Allah’s Messenger (ﷺ)? Thereupon he said: One of us pronounced Tahlil, and he met with no disapproval, and one of us pronounced Takbir, and he also met with no disapproval.

Sahih Muslim 1285a
Book: 15
Hadith: 302

The Talbiyah and the Takbir when going from Mina to ’Arafat on the day of ’Arafat

Muhammad b. Abu Bakr reported:I said to Anas b. Malik in the morning of ’Arafa: What do you say as to pronouncing Talbiya on this day? He said: I travelled with Allah’s Apostle (may peace he upon him) and his Companions in this journey. Some of us pronounced Takbir and some of us pronounced Tahlil, and none of us found fault with his companion.

Sahih Muslim 1285b
Book: 15
Hadith: 303

Departing from ’Arafat to Al-Muzdalifah. It is recommended to pray Maghrib and ’Isha together in Al-Muzdalifah on this night

Kuraib, the freed slave of Ibn Abbas, narrated from Usama b. Zaid (Allah be pleased with him) that he had heard him saying:Allah’s Messenger (ﷺ) proceeded from ’Arafa, and as he approached the creek of a hill, he got down (from his camel) and urinated, and then performed a light ablution. I said to him: Prayer, whereupon he said: The prayer awaits you (at Muzdalifa). So he rode again, and as he came to Muzdalifa, he got down and performed ablution well. Then Iqima was pronounced for prayer, and he ’observed the sunset prayer. Then every person made his camel kneel down there, and then Iqama was pronounced for ’Isha’ prayer and he observed it, and he (the Holy Prophet) did not observe any prayer (either Sunan or Nawifil) in between them (He observed the Fard of sunset and ’Isha’ prayers successively.)

Sahih Muslim 1280b
Book: 15
Hadith: 304

Departing from ’Arafat to Al-Muzdalifah. It is recommended to pray Maghrib and ’Isha together in Al-Muzdalifah on this night

Usama b. Zaid (Allah be pleased with him) reported:Allah’s Messenger (ﷺ) on his way back from ’Arafat got down in one of these creeks (to answer the call of nature), and after he had done that I poured water (over his hands) and said: Are you going to pray? Thereupon he said: The place of prayer is ahead of you.

Sahih Muslim 1280c
Book: 15
Hadith: 305

Departing from ’Arafat to Al-Muzdalifah. It is recommended to pray Maghrib and ’Isha together in Al-Muzdalifah on this night

Usama b. Zaid (Allah be pleased with him) narrated:AHah’s Messenger (ﷺ) was on his way back from ’Arafat and as he reached the creek (of a hillock) he got down and urinated (Usama did not say that he poured water), but said: He (the Holy Prophet) called for water and performed ablution, but it was not a thorough one. I said: Messenger of Allah, the prayer! Thereupon he said: Prayer awaits you ahead (at Muzdalifa). He then proceeded, until he reached Muzdalifa and observed sunset and ’Isha’ prayers (together) there.

Sahih Muslim 1280d
Book: 15
Hadith: 306

Departing from ’Arafat to Al-Muzdalifah. It is recommended to pray Maghrib and ’Isha together in Al-Muzdalifah on this night

Kuraib reported that he asked Usama b. Zaid (Allah be pleased with him) What did you do in the evening of ’Arafa as you rode behind Allah’s Messenger (ﷺ)? He said:We came to a valley where people generally halted their (camels) for the sunset prayer. Allah’s Messenger (ﷺ) halted his camel and urinated (and he did not say that he had poured water). He then called for water and performed light ablution. I said: Messenger of Allah, the prayer! Thereupon he said: Prayer awaits you (at Muzdalifa). and he rode on until we came to Muzdalifa. Then he offered the sunset prayer. and the people halted their camels at their places, and did not untie them until Iqama was pronounced for the ’Isha’ prayer and he observed the prayer, and then they untied (their camels). I said: What did you do in the morning? He said: Al-Fadl b. Abbas (Allah be pleased with them) sat behind him (the Holy Prophet) in the morning, whereas I proceeded on foot with the Quraish who had gone ahead.

Sahih Muslim 1280e
Book: 15
Hadith: 307

Departing from ’Arafat to Al-Muzdalifah. It is recommended to pray Maghrib and ’Isha together in Al-Muzdalifah on this night

Usama b. Zaid (Allah be pleased with him) reported that when Allah’s Messenger (may peace jbe upod him) came to the valley where the rich (people of Mecca) used to get down. he got down. and urinated (and he did not mention about pouring water) ; he then called for water and performed a light ablution. I said:Messenger of Allah, the prayer I Thereupon he said: Prayer awaits you ahead.

Sahih Muslim 1280f
Book: 15
Hadith: 308

Departing from ’Arafat to Al-Muzdalifah. It is recommended to pray Maghrib and ’Isha together in Al-Muzdalifah on this night

Usama b. Zaid (Allah be pleased with him) reported that he sat behind Allah’s Messenger (ﷺ) on his ride as he came back from ’Arafa. And as he came to the valley, he halted his camel, and then went to the wilderness (to urinate). And when he came back, I poured water on him from the jug and he performed ablution, and then rode on until he came to Muzdalifa and there he combined the sunset and ’Isha’ prayers.

Sahih Muslim 1280g
Book: 15
Hadith: 309

Departing from ’Arafat to Al-Muzdalifah. It is recommended to pray Maghrib and ’Isha together in Al-Muzdalifah on this night

Ibn Abbas (Allah be pleased with him) reported that Allah’s Messenger (may peace be upon, him) came back from ’Arafa and Usama (Allah be pleased with him) was seated behind him. Usama said that he (the Holy Prophet) continued the journey in this very state until he came to Muzdalifa.

Sahih Muslim 1286a
Book: 15
Hadith: 310

Departing from ’Arafat to Al-Muzdalifah. It is recommended to pray Maghrib and ’Isha together in Al-Muzdalifah on this night

Hisham (Allah be pleased with him) reported from his father:Usama (Allah be pleased with him) was asked in my presence or I asked Usama b. Zaid andhe rode behind Allah’s Messenger (ﷺ) as he came back from ’Arafat. I said (to him): How did Allah’s Messenger (ﷺ) journey as he came back from ’Arafat? Thereupon he said: He made it (his riding camel) walk at a slow speed, and when he found an open space, he made it walk briskly.

Sahih Muslim 1286b
Book: 15
Hadith: 311

Departing from ’Arafat to Al-Muzdalifah. It is recommended to pray Maghrib and ’Isha together in Al-Muzdalifah on this night

This hadith has been narrated on the authority of ’Urwa with the same chain of transmitters. and in the hadith narrated by Humaid there is an addition (of these words):’’ Hisham said: Al-nass (speed of camel) is faster than al-’anaq.’’

Sahih Muslim 1286c
Book: 15
Hadith: 312

Departing from ’Arafat to Al-Muzdalifah. It is recommended to pray Maghrib and ’Isha together in Al-Muzdalifah on this night

Abdullah b. Yazid al-Khatmi reported on the authority of Abu Ayyub (Allah be pleased with him) that he prayed the sunset and ’Isha’ prayers (together) at Muzdalifa in the company of Allah’s Messenger (ﷺ) on the occasion of the Farewell Pilgrimage.

Sahih Muslim 1287a, b
Book: 15
Hadith: 313

Departing from ’Arafat to Al-Muzdalifah. It is recommended to pray Maghrib and ’Isha together in Al-Muzdalifah on this night

Ibn Umar (Allah be pleased with them) reported that Allah’s Messenger (ﷺ) observed the sunset and ’Isha’ prayers together at Muzdalifa.

Sahih Muslim 703e
Book: 15
Hadith: 314

Departing from ’Arafat to Al-Muzdalifah. It is recommended to pray Maghrib and ’Isha together in Al-Muzdalifah on this night

Ubaidullah b. ’Abdullah b. ’Umar reported on the authority of his father (Allah be pleased with them) that Allah’s Messenger (ﷺ) combined the sunset and ’Isha’, prayers at Muzdalifa and there was no prostration (i. e. any rak’ahs of Sunan or Nawafil prayers) in between them. He observed three rak’ahs of the sunset prayer and two rak’ahs of the ’Isha’ prayer, and ’Abdullah (b. ’Umar) observed the prayers in this very manner (at Muzdalifa) until he met his Lord.

Sahih Muslim 1288a
Book: 15
Hadith: 315

Departing from ’Arafat to Al-Muzdalifah. It is recommended to pray Maghrib and ’Isha together in Al-Muzdalifah on this night

Sa’id b. Jubair reported that he observed the sunset and ’Isha’ prayers at Muzdalifa with (one) iqama. He narrated on the authority of Ibn ’Umar (Allah be pleased with them) that he observed prayers like this and Ibn ’Umar (Allah be pleased with them) narrated that Allah’s Apostle (ﷺ) did like this.

Sahih Muslim 1288b
Book: 15
Hadith: 316

Departing from ’Arafat to Al-Muzdalifah. It is recommended to pray Maghrib and ’Isha together in Al-Muzdalifah on this night

Shu’ba reported this hadith with the same chain of transmitters and said:He (the Holy Prophet) observed the two prayers (together) with one iqama.

Sahih Muslim 1288c
Book: 15
Hadith: 317

Departing from ’Arafat to Al-Muzdalifah. It is recommended to pray Maghrib and ’Isha together in Al-Muzdalifah on this night

Ibn ’Umar rep rte that Allah’s Messenger (ﷺ) combined the sunset and ’Isha ’ prayers at Muzdalifa. He observed three rak’ahs of the sunset prayer and two rak’ahs of the ’Isha’ prayer with one Iqama.

Sahih Muslim 1288d
Book: 15
Hadith: 318

Departing from ’Arafat to Al-Muzdalifah. It is recommended to pray Maghrib and ’Isha together in Al-Muzdalifah on this night

Sa’id b. Jubair reported:We came back along with Ibn ’Umar till we reached Muzdalifa. There he led us in the sunset and ’Isha’ prayers with one iqama and we then proceeded and he said: This is how Allah’s Messenger (ﷺ) led us in prayer at this place.

Sahih Muslim 1288e
Book: 15
Hadith: 319

It is recommended to pray Subh when it is still dark on the day of sacrifice in Al-Muzdalifah, and to do it very early after ascertaining that dawn has broken

A’bdullah (b. ’Umar) reported:I have never seen Allah’s Messenger, (ﷺ) but observing the prayers at their appointed times except two prayers, sunset and ’Isha, ’ at Muzdalifa (where he deferred the sunset prayer to combine it with ’Isha’ and he observed the dawn prayer before its stipulated time on that day (10th of Dhu’l-Hijja).

Sahih Muslim 1289a
Book: 15
Hadith: 320

It is recommended to pray Subh when it is still dark on the day of sacrifice in Al-Muzdalifah, and to do it very early after ascertaining that dawn has broken

This hadith has been transmitted by Al-A`mash with a slight variation of words, i.e. he said before its time when it was still dark.

Sahih Muslim 1289b
Book: 15
Hadith: 321

It is recommended to send the weak among women and others ahead from Al-Muzdalifah to Mina at the end of the night, before it gets crowded, but it is recommended for others to stay there until they have prayed Subh in Al-Muzdalifah

’A’isha (Allah be pleased with her) reported:Sauda (the wife of the Holy Prophet) who was bulky sought the permission of Allah’s Messenger (ﷺ) on the night of Muzdalifa to move from (that place) ahead of him and before the multitude (set forth). He (Allah’s Apostle) gave her the permission. So she set forth before his (Holy Prophet’s) departure. But we stayed there until it was dawn and we moved on, when he departed. And if I were to seek the permission of Allah’s Messenger. (ﷺ) as Sauda had sought permission, I could have also gone with his permission and it would have been better for me than that for which I was happy.

Sahih Muslim 1290a
Book: 15
Hadith: 322

It is recommended to send the weak among women and others ahead from Al-Muzdalifah to Mina at the end of the night, before it gets crowded, but it is recommended for others to stay there until they have prayed Subh in Al-Muzdalifah

A’isha (Allah be pleased with her) reported that (hadrat) Sauda was a bulky lady, so she sought permission from Allah’s Messenger (ﷺ) to proceed from Muzdalifa (to Mina) in the (latter part of the) night. He granted her permission. ’A’isha said:I wish I had also sought permission from Allah’s Messenger (ﷺ) as Sauda had. sought permission from him. ’A’isha did not proceed but with the Imam.

Sahih Muslim 1290b
Book: 15
Hadith: 323

It is recommended to send the weak among women and others ahead from Al-Muzdalifah to Mina at the end of the night, before it gets crowded, but it is recommended for others to stay there until they have prayed Subh in Al-Muzdalifah

’A’isha said:I wish I had sought permission from Allah’s Messenger (ﷺ) as Sauda had sought, and observed the dawn prayer at Mina and stoned at al-Jamra before the people had come there. It was said to ’A’isha (Allah be pleased with her): Did Sauda seek permission from him (the Holy Prophet)? She said: Yes. She was a bulky lady and so she sought permission from Allah’s Messenger (ﷺ) (to proceed to mina from Muzdalifa ahead of him), and he granted her permission.

Sahih Muslim 1290c
Book: 15
Hadith: 324

It is recommended to send the weak among women and others ahead from Al-Muzdalifah to Mina at the end of the night, before it gets crowded, but it is recommended for others to stay there until they have prayed Subh in Al-Muzdalifah

A hadith like this has been narrated by ’Abd al-Rahman b. al-Qasim with the same chain of transmitters.

Sahih Muslim 1290d
Book: 15
Hadith: 325

It is recommended to send the weak among women and others ahead from Al-Muzdalifah to Mina at the end of the night, before it gets crowded, but it is recommended for others to stay there until they have prayed Subh in Al-Muzdalifah

Abdullah, the freed slave of (Hadrat) Asma’, reported:Asma’ (Allah be pleased with her), as she was in the house at Muzdalifa, asked me whether the moon had set. I said: No. She prayed for some time, and again said: My son has the moon set? I said: Yes. And she said: Set forth along with me, and so we set forth until (we reached Mini) and the stoned at al-Jamra. She then prayed in her place. I said to her: Respected lady, we set forth (in the very early part of dawn) when it was dark, whereupon she said: My son, there is no harm in it; Allah’s Apostle (ﷺ) had granted permission to women.

Sahih Muslim 1291a
Book: 15
Hadith: 326

It is recommended to send the weak among women and others ahead from Al-Muzdalifah to Mina at the end of the night, before it gets crowded, but it is recommended for others to stay there until they have prayed Subh in Al-Muzdalifah

This hadith has been narrated by Ibn Juraij with the same chain of transmitters, and In his narration (the words are):’’ She (Asma’) said: My son, Allah’s Apostle (ﷺ) granted permission to women.’’

Sahih Muslim 1291b
Book: 15
Hadith: 327

It is recommended to send the weak among women and others ahead from Al-Muzdalifah to Mina at the end of the night, before it gets crowded, but it is recommended for others to stay there until they have prayed Subh in Al-Muzdalifah

Ibn Shawwal (the freed slave of Umm Habiba) reported that he went to Umm Habiba (the wife of Allah’s Apostle) who informed him that Allah’s Apostle (ﷺ) sent her from Muzdalifa during the night.

Sahih Muslim 1292a
Book: 15
Hadith: 328

It is recommended to send the weak among women and others ahead from Al-Muzdalifah to Mina at the end of the night, before it gets crowded, but it is recommended for others to stay there until they have prayed Subh in Al-Muzdalifah

It is narrated from Umm Habiba:We used to set forth from Muzdalifa to Mina, (very early in the dawn) when it was dark. And in the narration of Naqid (the words are):’’ We set from Muzdalifa in the darkness (of the dawn).’’

Sahih Muslim 1292b
Book: 15
Hadith: 329

It is recommended to send the weak among women and others ahead from Al-Muzdalifah to Mina at the end of the night, before it gets crowded, but it is recommended for others to stay there until they have prayed Subh in Al-Muzdalifah

Ibn ’Abbas reported:Allah’s Messenger (ﷺ) sent me from Muzdalifa ahead (of the caravan) along with the luggage or with the weak ones during (the latter part of the) night.

Sahih Muslim 1293a
Book: 15
Hadith: 330

It is recommended to send the weak among women and others ahead from Al-Muzdalifah to Mina at the end of the night, before it gets crowded, but it is recommended for others to stay there until they have prayed Subh in Al-Muzdalifah

Ibn ’Abbas (Allah be pleased with them) reported:I was among those (i. e. women and children) whom Allah’s Messenger (ﷺ) sent forth with the weak members of his family.

Sahih Muslim 1293b
Book: 15
Hadith: 331

It is recommended to send the weak among women and others ahead from Al-Muzdalifah to Mina at the end of the night, before it gets crowded, but it is recommended for others to stay there until they have prayed Subh in Al-Muzdalifah

This hadith has been transmitted by Ibn ’Abbas (Allah be pleased with them) with a slight variation of words.

Sahih Muslim 1293c
Book: 15
Hadith: 332

It is recommended to send the weak among women and others ahead from Al-Muzdalifah to Mina at the end of the night, before it gets crowded, but it is recommended for others to stay there until they have prayed Subh in Al-Muzdalifah

’Ata’ reported from Ibn Abbas (Allah be pleased with them):Allah’s Messenger (ﷺ) sent me from Muzdalifa along with his luggage (in the very early part of @he dawn). I (Ibn Juraij, one of the narrators) said (to ’Ati’): Has this (news) reached you that Ibn ’Abbas (Allah be pleased with them) had said:’’ He (Allah’s Messenger) had sent me in the latter part of the night’’? Thereupon he said: No, it was the dawn. I (again) said to him: (Did you hear) Ibn ’Abbas (Allah be pleased with them) having said this (too):’’ We stoned al-Jamra before the dawn prayer’’? So where did he observe the dawn prayer? He said: No. But he said only so much (as described above).

Sahih Muslim 1294
Book: 15
Hadith: 333

It is recommended to send the weak among women and others ahead from Al-Muzdalifah to Mina at the end of the night, before it gets crowded, but it is recommended for others to stay there until they have prayed Subh in Al-Muzdalifah

Salim b. ’Abdullah reported that ’Abdullah b. ’Umar (Allah be pleased with them) used to send ahead of him the weak members of his household to stay during the night at Mash’ar al-Haram at Muzdalifa. They remembered Allah so long as they could afford, and then they proceeded before the stay of the Imam, and before his return. So some of them reached Mina for the dawn prayer and some of them reached there after that; and as they reached there, they stoned al-Jamra; and Ibn ’Umar (Allah be pleased with them) used to say:Allah’s Messenger (ﷺ) has granted this concession to them.

Sahih Muslim 1295
Book: 15
Hadith: 334

Stoning Jamrat Al-’Aqabah from the bottom of the valley; Makkah should be on to one’s left and one should say Takbir with each throw

’Abd al-Rahman b. Yazid reported that ’Abdullah b. Mas’ud (Allah be pleased with them) threw seven pebbles at Jamrat al-’Aqaba from the heart of the valley. He pronounced Takbir with every pebble. It was said to him that people fling stones from the upper side (of the valley), whereupon ’Abdullah b. Mas’ud (Allah he pleased with them) said:By him, besides Whom there is no other god, that is the place (of flinging stones) of one upon whom Surah al-Baqara was revealed (the Holy Prophet).

Sahih Muslim 1296a
Book: 15
Hadith: 335

Stoning Jamrat Al-’Aqabah from the bottom of the valley; Makkah should be on to one’s left and one should say Takbir with each throw

A’mash reported:I heard Hajjaj b. Yusuf saying as he was delivering sermon on the pulpit: Observe the order of the (Holy) Qur’an which has been observed by Gabriel. (Thus state the surahs in this manner)’’ one in which mention has been made of al-Baqara,’’’’ one in which mention has been made of women (Surah al-Nisa’)’’ and then the surah in which mention has been made of the Family of ’Imrin. He (the (narrator) said: I met Ibrahim and informed him about these words of his (the statement of Hajjaj b. Yusuf). He cursed him and said: Abd al-Rahman b. Yazid has narrated to me that when he was in the company of ’Abdullah b. Mas’udd (Allah be pleased with them) he came to Jamrat al-’Aqaba and then entered the heart of the valley and faced towards it (the Jamra) and then flung seven pebbles at it from the heart of the valley pronouncing Takbir with every pebble. I said: Abu ’Abd al-Rahman, people fling pebbles at it (Jamra) from the upper side, whereupon he said: By Him besides Whom there is no god, that is the place (of flinging pebbles of one) upon whom Surah al-Baqara was revealed;

Sahih Muslim 1296b
Book: 15
Hadith: 336

Stoning Jamrat Al-’Aqabah from the bottom of the valley; Makkah should be on to one’s left and one should say Takbir with each throw

A’mash reported:I heard Hajjaj saying I Do not say Surah al-Baqara. The rest of the hadith is the same.

Sahih Muslim 1296c
Book: 15
Hadith: 337

Stoning Jamrat Al-’Aqabah from the bottom of the valley; Makkah should be on to one’s left and one should say Takbir with each throw

Abd al-Rahman b. Yazid reported that he performed Hajj along with ’Abdullah (Allah be pleased with him) and he flung seven pebbles at al-Jamra (from a position) that the House was on his left and Mina was on his right and said:That is the place (of flinging pebbles of one) upon whom Surah al-Baqara was revealed.

Sahih Muslim 1296d
Book: 15
Hadith: 338

Stoning Jamrat Al-’Aqabah from the bottom of the valley; Makkah should be on to one’s left and one should say Takbir with each throw

This hadith nas been narrated on the authority of Shu’ba with the same chain of transmitters except with this variation of (words):As he came to Jamrat al-’Aqaba.’’

Sahih Muslim 1296e
Book: 15
Hadith: 339

Stoning Jamrat Al-’Aqabah from the bottom of the valley; Makkah should be on to one’s left and one should say Takbir with each throw

Abd al-Rahman b. Yazid reported:It was said to ’Abdullah (Allah be pleased with bird) that people threw pebbles at the Jamra from the upper side of ’Aqaba, whereas he threw stones at it from the heart of the valley, whereupon he said: By Him besides Whom there is no god, it is at this very place that one upon whom was revealed Surah al-Baqara threw stones at it.

Sahih Muslim 1296f
Book: 15
Hadith: 340

It is recommended to stone Jamrat Al-’Aqabah, on the day of sacrifice, riding, and the prophet saws said: ’’Learn your rituals (of Hajj) from me’’

Jabir (Allah be pleased with him) reported:I saw Allah’s Apostle (ﷺ) flinging pebbles while riding his camel on the Day of Nahr, and he was saying: Learn your rituals (by seeing me performing them), for I do not know whether I would be performing Hajj after this Hajj of mine.

Sahih Muslim 1297
Book: 15
Hadith: 341

It is recommended to stone Jamrat Al-’Aqabah, on the day of sacrifice, riding, and the prophet saws said: ’’Learn your rituals (of Hajj) from me’’

Umm al-Husain (Allah be pleased with her) reported:I performed Hajj along with Allah’s Messenger (ﷺ) on the occasion of the Farewell Pilgrimage and saw him when he flung pebbles at Jamrat al-’Aqaba and returned while he was riding the camel, and Bilal and Usama were with him. One of them was leading his camel, while the other was raising his cloth over the head of Allah’s Messenger (ﷺ) to protect him from the sun. She (further) said: Allah’s Messenger (ﷺ) said so many things, and I heard him saying: If a slave having some limb of his missing and having dark complexion is appointed to govern you according to the Book of Allah the Exalted. listen to him and obey him.

Sahih Muslim 1298a
Book: 15
Hadith: 342

It is recommended to stone Jamrat Al-’Aqabah, on the day of sacrifice, riding, and the prophet saws said: ’’Learn your rituals (of Hajj) from me’’

Umm al-Husain (Allah be pleased with her) reported:I performed Hajj along with Allah’s Messenger (ﷺ) on the occasion of the Farewell Pilgrimage and saw Usama and Bilal (too), one of whom had caught hold of the lose string of the she-camel of Allah’s Apostle (ﷺ) while the other one was raising his cloth (over his head) protecting him from the heat, till he flung pebbles at Jamrat al-’Aqaba.

Sahih Muslim 1298b
Book: 15
Hadith: 343

It is recommended for the pebbles used for stoning to be the size of broad beans

Jabir b. ’Abdullah reported:I saw Allah’s Apostle (ﷺ) throwing stones (at Jamrat al ’Aqaba) like pelting of small pebbles.

Sahih Muslim 1299a
Book: 15
Hadith: 344

The time when it is recommended to stone the Jamrah

Jabir (Allah be pleased with him) reported that Allah’s Messenger (ﷺ) flung pebbles at jamra on the Day of Nahr after sunrise, and after that (i. e. on the 11th, 12th and 13th of Dhu’l-Hijja when the sun had declined.

Sahih Muslim 1299b
Book: 15
Hadith: 345

The time when it is recommended to stone the Jamrah

Jabir b. Abdullah reported a hadith like this from Allah’s Apostle (ﷺ).

Sahih Muslim 1299c
Book: 15
Hadith: 346

The number of pebbles for stoning the Jamrahs is seven at a time

Jabir (b. Abdullab) (Allah be pleased with him) reported Allah’s Messenger (ﷺ) as saying:Odd number of stones are to be used for cleaning (the private parts after answering the call of nature), and casting of pebbles at the Jamras is to be done by odd numbers (seven), and (the number) of circuits between al-Safa’ and al-Marwa is also odd (seven), and the number of circuits (around the Ka’ba) is also odd (seven). Whenever any one of you is required to use stones (for cleaning the private parts) he should use odd number of stones (three, five or seven).

Sahih Muslim 1300
Book: 15
Hadith: 347

Shaving the head is preferrable to cutting the hair, although cutting the hair is permissible

’Abdullah reported that Allah’s Messenger (ﷺ) got his head shaved (after slaughtering the sacrificial animal on the 10th of Dhu’l-Hijja), and so did a group of Companions, while some of them got their hair clipped. Abdullah said:Allah’s Messenger (may peace’be upon him) observed once or twice:’’ May Allah have mercy upon those who get their heads shaved.’’ And he also said:’’ Upon those too who got their hair clipped.’’

Sahih Muslim 1301a
Book: 15
Hadith: 348

Shaving the head is preferrable to cutting the hair, although cutting the hair is permissible

Abdullah b. Umar (Allah be pleased with him) reported Allah’s Messenger (ﷺ) as having observed:O Allah, have mercy upon those who get their heads shaved. They (the Companions) said: Messenger of Allah, (what about those) who have got their hair clipped? He said: O Allah, have mercy upon those who have got their heads shaved. They (again) said: Allah’s Messenger, (what about those) who have got their hair clipped? Thereupon he said: (O Allah, have mercy upon those) who have got their hair clipped.

Sahih Muslim 1301b
Book: 15
Hadith: 349

Shaving the head is preferrable to cutting the hair, although cutting the hair is permissible

Ibn ’Umar reported that Allah’s Messenger (ﷺ) said:May Allah have mercy upon those who have got their heads shaved. They said: Messenger of Allah, (what about) those who got their hair clipped? He said: May Allah have mercy upon those who have got their heads shaved. They said: Messenger of Allah, (what about those who have got their hair clipped)? He said: May Allah have mercy upon those who got their hair shaved. They said: Messenger of Allah, (what about) those who got their hair clipped? He said: (O Allah, have mercy upon) those who got their hair clipped.

Sahih Muslim 1301c
Book: 15
Hadith: 350

Shaving the head is preferrable to cutting the hair, although cutting the hair is permissible

Ubaidullah reported this hadith with the same chain of transmitters and (it is said) that it was on the fourth turn that he (the Holy Prophet) said:(May Allah have mercy upon) those who got their hair clipped.’’

Sahih Muslim 1301d
Book: 15
Hadith: 351

Shaving the head is preferrable to cutting the hair, although cutting the hair is permissible

Abu Huraira reported Allah’s Messenger (ﷺ) as having said:O Allah, grant pardon to those who got their heads shaved. They (Companions of the Holy Prophet) said: Messenger of Allah, (what about those) who get their hair cut? He said: O Allah, grant pardon to those who get their heads shaved. They said: Messenger of Allah, (what about those) who got their hair clipped? He said: O Allah, grant pardon to those who get their heads shaved. They said: Messenger of Allah, (what about those) who get their hair clipped? He said: (O Allah, grant pardon to) those who get their hair clipped.

Sahih Muslim 1302a
Book: 15
Hadith: 352

Shaving the head is preferrable to cutting the hair, although cutting the hair is permissible

A hadith like this is narrated on the authority of Abu Huraira.

Sahih Muslim 1302b
Book: 15
Hadith: 353

Shaving the head is preferrable to cutting the hair, although cutting the hair is permissible

Yahya b. al-Husain reported on the authority of his grandfather that Allah’s Apostle (ﷺ) invoked blessing on the occasion of the Farewell Pilgrimage three times for those who got their heads shaved and once for those who got their hair clipped. In the narration transmitted by Waki’ there is no mention of the Farewell Pilgrimage.

Sahih Muslim 1303
Book: 15
Hadith: 354

Shaving the head is preferrable to cutting the hair, although cutting the hair is permissible

Ibn Umar reported that Allah’s Messenger (ﷺ) got his head shaved on the occasion of the Farewell Pilgrimage.

Sahih Muslim 1304
Book: 15
Hadith: 355

The Sunnah on the day of sacrifice is to stone the Jamrah, then offer the sacrifice, then shave the head, and shaving should be started on the right side of the head

Anas b. Malik (Allah be pleased wish him) reported that Allah’s Messenger (ﷺ) came to Mina; he went to the Jamra and threw pebbles at it, after which he went to his lodging in Mina, and sacrificed the animal. He then called for a barber and, turning his right side to him, let him shave him; after which he tiimed his left side. He then gave (these hair) to the people.

Sahih Muslim 1305a
Book: 15
Hadith: 356

The Sunnah on the day of sacrifice is to stone the Jamrah, then offer the sacrifice, then shave the head, and shaving should be started on the right side of the head

Abu Bakr reported:(He called for) the barber and, pointing towards the right side of his head, said: (Start from) here, and then distributed his hair among those who were near him. He then pointed to the barber (to shave) the left side and he shaved it, and he gave (these hair) to Umm Sulaim (Allah be pleased with her). And in the narration of Abu Kuraib (the words are):’’ He started from the right half (of his head), and he distributed a hair or two among the people. and then (asked the barber) to shave the left side and he did similarly, and he (the Holy Prophet) said: Here is Abu Talha and he gave these (hair) to Abu Talha.’’

Sahih Muslim 1305b
Book: 15
Hadith: 357

The Sunnah on the day of sacrifice is to stone the Jamrah, then offer the sacrifice, then shave the head, and shaving should be started on the right side of the head

Anas b. Malik (Allah be pleased with him) reported that Allah’s Messenger (ﷺ) threw stones at Jamrat al-’Aqaba. He then want to his sacrificial animal and sacrificed it, and there was sitting the barber, and he pointed with his hand towards his head, and he shaved the right half of it, and he (the Holy Prophet) distributed them (the hair) among those who were near him. And he again said:Shave the other half, and said: Where is Abu Talha and gave it (the hair) to him.

Sahih Muslim 1305c
Book: 15
Hadith: 358

The Sunnah on the day of sacrifice is to stone the Jamrah, then offer the sacrifice, then shave the head, and shaving should be started on the right side of the head

Anas b. Malik (Allah be pleased with him) reported:When Allah’s Messenger (ﷺ) had thrown pebbles at the Jamra and had sacrificed the animal, he turned (the right side) of his head towards the barber, and i. e shaved it. He then called Abu Talha al-Ansari and gave it to him. He then turned his left side and asked him (the barber) to shave. And he (the barber) shaved. and gave it to Abu Talha and told him to distribute it amongst the people.

Sahih Muslim 1305d
Book: 15
Hadith: 359

It is permissible to offer the sacrifice before stoning the Jamrah, or to shave before offering the sacrifice or stoning the Jamrah, or to perform Tawaf before any of them

Abdullah b. ’Amr b. al-’As said that Allah’s Messenger (ﷺ) stopped during the Farewell Pilgrimage at Mina for people who had something to ask. A man came and said:Messenger of Allah, being ignorant. I shaved before sacrificing, whereupon he (the Holy Prophet) said: Now sacrifice (the animal) and there is no harm (for you). Then another man came and he said: Messenger of Allah, being ignorant, I sacrificed before throwing the pebbles, whereupon he (the Holy Prophet) said: (Now) throw the pebbles, and there is no harm (for you). Allah’s Messenger (ﷺ) was not asked about anything which had been done before or after (its proper time) but he said: Do it, and no harm is there (for you).

Sahih Muslim 1306a
Book: 15
Hadith: 360

It is permissible to offer the sacrifice before stoning the Jamrah, or to shave before offering the sacrifice or stoning the Jamrah, or to perform Tawaf before any of them

’Abdullah b. ’Amr b. al-’As (Allah be pleased with them) reported:Allah’s Messenger (ﷺ) stopped while riding his camel and the people began to ask him. One of the inquirers said: Messenger of Allah, I did not know that pebbles should be thrown before sacrificing the animal, and by mistake I sacrificed the animal before throwing pebbles, whereupon Allah’s Messenger (ﷺ) said: (Now) throw pebbles and there is no harm in it. Then another (person) came saying: I did not know that the animal was to be sacrificed before shaving, but I got myself shaved before sacrificing the animal, whereupon he (the Holy Prophet) said: Sacrifice the animal (now) and there is no harm in it. He (the narrator) said: I did not hear that anything was asked on that day (shout a matter) which a person forgot and could not observe the sequence or anything like it either due to forgetfulness or ignorance, but Allah’s Messenger (ﷺ) said (about that): Do it; there is no harm in it.

Sahih Muslim 1306b
Book: 15
Hadith: 361

It is permissible to offer the sacrifice before stoning the Jamrah, or to shave before offering the sacrifice or stoning the Jamrah, or to perform Tawaf before any of them

This hadith has been narrated on the authority of Zuhri.

Sahih Muslim 1306c
Book: 15
Hadith: 362

It is permissible to offer the sacrifice before stoning the Jamrah, or to shave before offering the sacrifice or stoning the Jamrah, or to perform Tawaf before any of them

Abdullah b. Amr b. al-’As (Allah be pleased with them) reported:As Allah’s Apostle. (ﷺ) was delivering sermon on the Day of Nahr, a man stood up before him and said: Messenger of Allah, I did not know that such and such (rite was to be performed) before such and such (rite). Then another man came and said: Messenger of Allah, I thought that such and such (rite) should precede such and such (rite), and then another man came and said: Messenger of Allah, I had thought that such and such was before such and such, and such and such (is the sequence) of the three (rites, viz. throwing of pebbles, sacrificing of animal and shaving of one’s head). He said to all these three: Do now (if you have not observed the cequence) ; there is no harm in it.

Sahih Muslim 1306d
Book: 15
Hadith: 363