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Hajj - Reward & Benefits (Ahadith 1568 - 1569)


Bismillah.
Volume 3, Book 28, Number 45:
Narrated Abu Huraira (radiallaahu `anhu):
Allah's Apostle (sallallaahu `alayhi wasallam) said, "Whoever performs Hajj to this House (Ka'ba) and does not approach his wife for sexual relations nor commits sins (while performing Hajj), he will come out as sinless as a newly-born child. (Just delivered by his mother)."
Volume 3, Book 28, Number 46:
Narrated Abu Huraira (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) said, "Whoever performs Hajj to this Ka'ba and does not approach his wife for sexual relations nor commit sins (while performing Hajj), he will come out as sinless as a new-born child, (just delivered by his mother)."
No doubt, there is great reward in Hajj, for the one who does it with sincerity and in the prescribed manner. It is narrated in a saheeh report that the Prophet (blessings and peace of Allah be upon him) said:
An accepted pilgrimage brings no less a reward than Paradise.
And it was narrated that Abu Hurayrah (ra) said: The Messenger of Allah (blessings and peace of Allah be upon him) said:
The pilgrims performing Hajj and ‘Umrah are the guests of Allah; if they call upon Him He will answer them, and if they ask Him for forgiveness He will forgive them.
Narrated by al-Nasaa’i and Ibn Maajah.
There are some other benefits of Hajj as well, and here's an interesting compilation I found in my research:
  1. It is undertaking one of the pillars of Islam without which it is not complete. This is indicative of its importance and shows that Allah loves it.
  2. It is a kind of jihad for the sake of Allah; hence Allah mentions it after the verses of jihad. And it is proven in al-Saheeh that the Prophet (blessings and peace of Allah be upon him) said to ‘Aa’ishah (may Allah be pleased with her) when she asked him whether jihad is obligatory for women, “Yes, for them there is a jihad in which there is no fighting, Hajj and ‘Umrah.”
  3. In Hajj, remembrance of Allah is established, He is venerated and some rituals are carried out, such as reciting the Talbiyah, circumambulating the Ka‘bah (tawaaf), going between al-Safa and al-Marwah (saa‘i), standing in Arafat, staying overnight in Muzdalifah and stoning the Jamrah, along with what accompanies that of dhikr (remembrance of Allah), takbeer (proclaiming His greatness) and venerating Him. In the hadeeth it is narrated that the Prophet (blessings and peace of Allah be upon him) said: “Circumambulation of the Ka‘bah, going between al-Safa and al-Marwah and stoning the Jimaar have only been prescribed to establish the remembrance of Allah.”
  4. During Hajj, Muslims from all parts of the world come together and show their love for one another and get to know one another. That is also accompanied by exhortations, guiding towards truth and encouraging people to adhere to it.
  5. The Muslims demonstrate unity in time, place, actions and appearance. All of them stand in the different locations of Hajj at the same time, doing the same actions, wearing the same clothes (the izaar and rida’), with humbleness before Allah, may He be glorified and exalted.
  6. The season of Hajj brings a great deal of good in both spiritual and worldly terms, as the Muslims may benefit by coming together, learning from one another and doing business. Hence Allah, may He be exalted, said (interpretation of the meaning): “That they may witness things that are of benefit to them” [al-Hajj 22:28]. This includes both spiritual and worldly benefits.
  7. It includes offering both obligatory and mustahabb sacrifices, which demonstrate respect for the rituals prescribed by Allah, and eating from the meat and giving some in charity to the poor. 
The benefits and hidden wisdoms of Hajj are many.
[Taken from IslamQA]

Kitaab-ul-Muhsar [Book of Pilgrims Prevented from Completing the Pilgrimage] ends here.


Hajj - Fidyah (Ahadith 1564 - 1567)


Bismillah.
Volume 3, Book 28, Number 41:
Narrated 'Abdur-Rahman bin Abu Layla:
Ka'b bin 'Ujra (radiallaahu `anhu) said that Allah's Apostle (sallallaahu `alayhi wasallam) said to him (Ka'b), "Perhaps your lice have troubled you?" Ka'b replied, "Yes! O Allah's Apostle (sallallaahu `alayhi wasallam)." Allah's Apostle (sallallaahu `alayhi wasallam) said, "Have your head shaved and then either fast three days or feed six poor persons or slaughter one sheep as a sacrifice."
Volume 3, Book 28, Number 42:
Narrated Ka'b bin 'Ujra (radiallaahu `anhu):
Allah's Apostle (sallallaahu `alayhi wasallam) stood beside me at Al-Hudaibiya and the lice were falling from my head in great number. He asked me, "Have your lice troubled you?" I replied in the affirmative. He ordered me to get my head shaved. Ka'b (radiallaahu `anhu) added, "This Holy Verse:--'And if any of you is ill, or has ailment in his scalp (2.196), etc. was revealed regarding me. "The Prophet (sallallaahu `alayhi wasallam) then ordered me either to fast three days, or to feed six poor persons with one Faraq (three Sas) (of dates), or to slaughter a sheep, etc (sacrifice) whatever was available.
Volume 3, Book 28, Number 43:
Narrated 'Abdullah bin Ma'qal:
I sat with Ka'b bin 'Ujra (radiallaahu `anhu) and asked him about the Fidya. He replied, "This revelation was revealed concerning my case especially, but it is also for you in general. I was carried to Allah's Apostle (sallallaahu `alayhi wasallam) and the lice were falling in great number on my face. The Prophet (sallallaahu `alayhi wasallam) said, "I have never thought that your ailment (or struggle) has reached to such an extent as I see. Can you afford a sheep?" I replied in the negative. He then said, "Fast for three days, or feed six poor persons each with half a Sa of food." (1 Sa = 3 Kilograms approx.)
Volume 3, Book 28, Number 44:
Narrated Abdur-Rahman bin Abu Layla:
(Reporting the speech of Ka'b bin Ujra (radiallaahu `anhu)) Allah's Apostle (sallallaahu `alayhi wasallam) saw him (i.e. Ka'b) while the lice were falling on his face. He asked (him), "Have your lice troubled you?" He replied in the affirmative. So, he ordered him to get his head shaved while he was at Al-Hudaibiya. At that time they were not permitted to finish their Ihram, and were still hoping to enter Mecca. So, Allah revealed the verses of Al-Fidya. Allah's Apostle (sallallaahu `alayhi wasallam) ordered him to feed six poor persons with one Faraq of food or to slaughter one sheep (as a sacrifice) or to fast for three days.
Here's the full ayah that was revealed in Ka`b (radiallaahu `anhu)'s case:
﴿وَأَتِمُّواْ الْحَجَّ وَالْعُمْرَةَ لِلَّهِ فَإِنْ أُحْصِرْتُمْ فَمَا اسْتَيْسَرَ مِنَ الْهَدْىِ وَلاَ تَحْلِقُواْ رُءُوسَكُمْ حَتَّى يَبْلُغَ الْهَدْىُ مَحِلَّهُ فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ بِهِ أَذًى مِّن رَّأْسِهِ فَفِدْيَةٌ مِّن صِيَامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ فَإِذَآ أَمِنتُمْ فَمَن تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْىِ فَمَن لَّمْ يَجِدْ فَصِيَامُ ثَلَـثَةِ أَيَّامٍ فِي الْحَجِّ وَسَبْعَةٍ إِذَا رَجَعْتُمْ تِلْكَ عَشَرَةٌ كَامِلَةٌ ذَلِكَ لِمَن لَّمْ يَكُنْ أَهْلُهُ حَاضِرِى الْمَسْجِدِ الْحَرَامِ وَاتَّقُواْ اللَّهَ وَاعْلَمُواْ أَنَّ اللَّهَ شَدِيدُ الْعِقَابِ ﴾
(196. And complete Hajj and `Umrah for Allah. But if you are prevented, then sacrifice a Hady that you can afford, and do not shave your heads until the Hady reaches the place of sacrifice. And whosoever of you is ill or has an ailment on his scalp (necessitating shaving), he must pay a Fidyah (ransom) of either fasting or giving Sadaqah or a sacrifice. Then if you are in safety and whosoever performs the `Umrah (in the months of Hajj), before (performing) the Hajj, he must slaughter a Hady such as he can afford, but if he cannot (afford it), he should fast for three days during Hajj and seven days after his return, making ten days in all. This is for him whose family is not present at Al-Masjid Al-Haram (i.e., non-resident of Makkah). And fear Allah much and know that Allah is severe in punishment.)
He was asked to give fidyah (ransom) because he had to do something that wasn't allowed in Ihraam i.e. shave his hair.
Ayyub (one of the narrators of the Hadith) commented, "I do not know which alternative was stated first.'' The wording of the Qur'an begins with the easiest then the more difficult options: "Pay a Fidyah of fasting (three days), feeding (six poor persons) or sacrificing (an animal).'' Meanwhile, the Prophet advised Ka`b with the more rewarding option first, that is, sacrificing a sheep, then feeding six poor persons, then fasting three days. Each Text is suitable in its place and context, all the thanks and praises are due to Allah.

Prevented from Makkah (Ahadith 1556 - 1563)


Bismillah.
Correct answer to yesterday's question: Safiyah bint Abu `Ubaid was Ibn `Umar (radiallaahu `anhu)'s wife.

Kitaab-ul-Muhsar [Book of Pilgrims Prevented from Completing the Pilgrimage] starts today.

Volume 3, Book 28, Number 33:
Narrated Nafi:
When Abdullah bin Umar (radiallaahu `anhu) set out for Mecca intending to perform Umra, at the time of afflictions, he said, "If I should be prevented from reaching the Kaba, then I would do the same as Allah's Apostle (sallallaahu `alayhi wasallam) did, so I assume the lhram for Umra as Allah's Apostle (sallallaahu `alayhi wasallam) assumed the Ihram for Umra in the year of Hudaibiya."
Volume 3, Book 28, Number 34:
Narrated Nafi:
That Ubaidullah bin 'Abdullah and Salim bin 'Abdullah informed him that they told Ibn 'Umar (radiallaahu `anhu) when Ibn Az-Zubair was attacked by the army, saying "There is no harm for you if you did not perform Hajj this year. We are afraid that you may be prevented from reaching the Kaba." Ibn 'Umar (radiallaahu `anhu) said "We set out with Allah's Apostle (sallallaahu `alayhi wasallam) and the non-believers of Quraish prevented us from reaching the Ka'ba, and so the Prophet (sallallaahu `alayhi wasallam) slaughtered his Hadi and got his head shaved." Ibn 'Umar (radiallaahu `anhu) added, "I make you witnesses that I have made 'Umra obligatory for me. And, Allah willing, I will go and then if the way to Ka'ba is clear, I will perform the Tawaf, but if I am prevented from going to the Ka'ba then I will do the same as the Prophet (sallallaahu `alayhi wasallam) did while I was in his company." Ibn 'Umar (radiallaahu `anhu) then assumed Ihram for Umra from Dhul-Hulaifa and proceeded for a while and said, "The conditions of 'Umra and Hajj are similar and I make you witnesses that I have made 'Umra and Hajj obligatory for myself." So, he did not finish the Ihram till the day of Nahr (slaughtering) came, and he slaughtered his Hadi. He used to say, "I will not finish the Ihram till I perform the Tawaf, one Tawaf on the day of entering Mecca (i.e. of Safa and Marwa for both 'Umra and Hajj)."
Volume 3, Book 28, Number 35:
Narrated Nafi: Some of the sons of 'Abdullah told him (i.e. 'Abdullah) if he had stayed (and not performed Hajj that year).
Volume 3, Book 28, Number 36:
Narrated Ibn 'Abbas (radiallaahu `anhu):
Allah's Apostle (sallallaahu `alayhi wasallam) was prevented from performing ('Umra) Therefore, he shaved his head and had sexual relations with his wives and slaughtered his Hadi and performed Umra in the following year.
Volume 3, Book 28, Number 37:
Narrated Salim:
(Abdullah) bin 'Umar (radiallaahu `anhu) used to say, "Is not (the following of) the tradition of Allah's Apostle (sallallaahu `alayhi wasallam) sufficient for you? If anyone of you is prevented from performing Hajj, he should perform the Tawaf of the Ka'ba and between As-Safa and Al-Marwa and then finish the Ihram and everything will become legal for him which was illegal for him (during the state of Ihram) and he can perform Hajj in a following year and he should slaughter a Hadi or fast in case he cannot afford the Hadi."
Volume 3, Book 28, Number 38:
Narrated Al-Miswar (radiallaahu `anhu):
Allah's Apostle (sallallaahu `alayhi wasallam) slaughtered (the Hadi) before he had his head shaved and then he ordered his Companions to do the same.
Volume 3, Book 28, Number 39:
Narrated Nafi:
That Abdullah and Salim said to 'Abdullah bin 'Umar (radiallaahu `anhu), "(You should not go for Hajj this year)." 'Abdullah bin 'Umar (radiallaahu `anhu) replied, "We set out with the Prophet (sallallaahu `alayhi wasallam) (to Mecca for performing 'Umra) and the infidels of Quraish prevented us from reaching the Ka'ba. Allah's Apostle (sallallaahu `alayhi wasallam) slaughtered his Budn (camels for sacrifice) and got his head shaved."
Volume 3, Book 28, Number 40:
Narrated Nafi:
When Abdullah bin 'Umar (radiallaahu `anhu) set out for Mecca with the intentions performing 'Umra in the period of afflictions, he said, "If I should be prevented from reaching the Ka'ba, then I would do the same as we did while in the company of Allah's Apostle (sallallaahu `alayhi wasallam)." So, he assumed the Ihram for 'Umra since the Prophet (sallallaahu `alayhi wasallam) had assumed the Ihram for 'Umra in the year of Al-Hudaibiya. Then 'Abdullah bin 'Umar (radiallaahu `anhu) thought about it and said, "The conditions for both Hajj and 'Umra are similar." He then turned towards his companions and said, "The conditions of both Hajj and 'Umra are similar and I make you witnesses that I have made the performance of Hajj obligatory for myself along with 'Umra." He then performed one Tawaf (between As-Safa and Al-Marwa) for both of them (i.e. Hajj and ('Umra) and considered that to be sufficient for him and offered a Hadi.
This has been discussed before. Anyone who makes the intention of Hajj, enters Ihraam and then is prevented from reaching the Ka`bah to perform the rituals of Hajj/`Umrah, may exit Ihraam by cutting/shaving his hair and slaughtering the hadiy (if he has any).
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about a man who did Hajj without a permit, and he was prevented from entering Makkah. What does he have to do? 
He replied:
If he said when entering ihraam, “If I am prevented (from completing Hajj), then I will exit ihraam at the point at which I am prevented”, then he may exit ihraam and he does not have to do anything else. But if he did not stipulate that, then he has to slaughter a hadiy because Allaah says (interpretation of the meaning): “But if you are prevented (from completing them), sacrifice a Hady (animal, i.e. a sheep, a cow, or a camel) such as you can afford” [al-Baqarah 2:196], and he should exit ihraam (i.e., shave his head or cut his hair) at the point where he is prevented from continuing. End quote.
Majmoo’ Fataawa Ibn ‘Uthaymeen (23/433).
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about a woman who entered ihraam then cancelled her ‘umrah, then she did another ‘umrah a few days after that. Is this action correct? What is the ruling on the things she did that are forbidden in ihraam? 
He replied:
This action is not correct, because once a person starts to do Hajj or ‘Umrah, it is haraam for him to cancel it unless that is for a valid shar’i reason. Allaah says (interpretation of the meaning): “And perform properly (i.e. all the ceremonies according to the ways of Prophet Muhammad صلى الله عليه وسلم), the Hajj and ‘Umrah (i.e. the pilgrimage to Makkah) for Allaah. But if you are prevented (from completing them), sacrifice a Hady (animal, i.e. a sheep, a cow, or a camel) such as you can afford” [al-Baqarah 2:196]. This woman has to repent to Allaah for what she has done, but her ‘umrah is valid, because even though she cancelled her ‘umrah, ‘umrah cannot be cancelled, and this is something that applies only to Hajj and ‘Umrah. If the person who is doing ‘umrah decides during the ‘umrah to cancel it, it is not cancelled, or if he decides to cancel Hajj whilst he is getting dressed for Hajj, it is not cancelled. Hence the scholars said that the rituals (of Hajj and ‘umrah) cannot be cancelled. 
Based on this, we say: This woman is still in a state of ihraam, from the time when she formed the intention until she completes ‘umrah, and her intention to cancel it has no effect, rather she is still in ihraam. 
To sum up: With regard to this woman we say: Her ‘umrah is valid, but she should not try to cancel ihraam again, because if she cancels ihraam, she cannot free herself from it. With regard to what she has done of forbidden things, let us assume that her husband had intercourse with her, and intercourse during ihraam is one of the most serious of forbidden things, but she does not have to do anything, because she was ignorant (of the ruling), and everyone who does one of the things that are forbidden in ihraam out of ignorance or by mistake or because they are forced to do so does not have to do anything (i.e. offer expiation). End quote from Majmoo’ Fataawa Ibn ‘Uthaymeen (21/351).
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Combining Prayers in Haste (Hadith No. 1555)


Bismillah.
Volume 3, Book 27, Number 32:
Narrated Zaid bin Aslam from his father:
I was with Ibn 'Umar (radiallaahu `anhu) on the way to Mecca, and he got the news that Safiya bint Abu Ubaid was seriously ill. So, he hastened his pace, and when the twilight disappeared, he dismounted and offered the Maghrib and 'Isha' prayers together. Then he said, "I saw that whenever the Prophet (sallallaahu `alayhi wasallam) had to hasten when traveling, he would delay the Maghrib prayer and join them together (i.e. offer the Maghrib and the Isha prayers together)."
We know that prayers are shortened during travel only. But what about combining prayers? Does a person have to be travelling in order to combine two prayers, or is it allowed otherwise as well? Here's a general answer from IslamQA:
It is not permissible for a Muslim man or woman to delay an obligatory prayer beyond the proper time, rather every accountable Muslim man and woman is obliged to perform the prayers on time as much as they can.
Work is not an excuse for delaying prayer, neither is impurity on clothes or clothes being dirty. None of these are acceptable excuses.
 People should be excused from work at prayer times; at the time of prayer a worker has to wash the impurity from his clothes, or change into clean clothes. As for regular dirt (as opposed to impurities), this does not prevent one from praying in those clothes, so long as that dirt is not impure and does not have an offensive smell that would bother other worshippers. But if the dirt or its smell will bother others, then he has to wash it before praying, or change into clean clothes so that he can pray in congregation.
 It is permissible for those who have legitimate shar’i excuses, such as those who are sick or are travelling, to combine Zuhr and ‘Asr at the time of either of them, and to combine Maghrib and ‘Isha’ at the time of either of them.
 This was narrated in the saheeh Sunnah of the Prophet (peace and blessings of Allaah be upon him). It is also permissible to join prayers when there is heavy rain or mud, which cause difficulty for people.
P.S. given below is a 'general knowledge' question for you.. Test yourself.
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Travelling is Torture (Hadith No. 1554)


Bismillah.
Volume 3, Book 27, Number 31:
Narrated Abu Huraira (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) said, "Traveling is a kind of torture as it prevents one from eating, drinking and sleeping properly. So, when one's needs are fulfilled, one should return quickly to one's family."
It's a coincidence that I'm travelling at the moment, and I love such coincidences. Moreover, these words of the Prophet (sallallaahu `alayhi wasallam) resonate with my current situation. (LOL!)
No matter how comfortable your travelling is, it's always tiring. One way or the other, your food and sleep get disturbed. And Alhamdulillah for Islam, we're given relaxations in prayer and fasting during travel. It makes it so much easier, and I'm sure you'll agree with me.
Side note: I'm travelling with my family in order to visit relatives and get some other stuff done. We planned the time of our return this morning only. And when I read this Hadith a while ago, I sort of streamlined my intention. You see, I could just return to my hometown because I need to return, or I could return to my hometown thinking I'm obeying the Prophet (sallallaahu `alayhi wasallam). His words:
So, when one's needs are fulfilled, one should return quickly to one's family.
Difference is, the former gets me relief from torture, but I get relief and reward for the latter inshaAllah. And I, for one, am extremely greedy (for reward). ;)

Myths, Omens & Superstitions (Hadith No. 1553)


Bismillah.
Volume 3, Book 27, Number 30:
Narrated Abu Ishaq:
I heard Al-Bara' (radiallaahu `anhu) saying, "The above Verse was revealed regarding us, for the Ansar on returning from Hajj never entered their houses through the proper doors but from behind. One of the Ansar came and entered through the door and he was taunted for it. Therefore, the following was revealed: --
"It is not righteousness That you enter the houses from the back, But the righteous man is He who fears Allah, Obeys His order and keeps away from What He has forbidden So, enter houses through the proper doors." (2.189)
The ayah in Arabic:

 وَلَيْسَ الْبِرُّ بِأَن تَأْتُواْ الْبُيُوتَ مِن ظُهُورِهَا وَلَـكِنَّ الْبِرَّ مَنِ اتَّقَى وَأْتُواْ الْبُيُوتَ مِنْ أَبْوَبِهَا وَاتَّقُواْ اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ

It is not Al-Birr (piety, righteousness, etc.) that you enter the houses from the back, but Al-Birr is from Taqwa. So enter houses through their proper doors, and have Taqwa of Allah that you may be successful.)
Ibn Kathir says:
Al-Bukhari recorded that Al-Bara' said, "During the time of Jahiliyyah, they used to enter the house from the back upon assuming the Ihram. Thereafter, Allah revealed (the following Ayah):
﴿وَلَيْسَ الْبِرُّ بِأَن تَأْتُواْ الْبُيُوتَ مِن ظُهُورِهَا وَلَـكِنَّ الْبِرَّ مَنِ اتَّقَى وَأْتُواْ الْبُيُوتَ مِنْ أَبْوَبِهَا﴾
(It is not Al-Birr (piety, righteousness, etc.) that you enter the houses from the back but Al-Birr is from Taqwa. So enter houses through their proper doors.)
Abu Dawud At-Tayalisi recorded the same Hadith from Al-Bara' but with the wording; "The Ansar used to enter their houses from the back when returning from a journey. Thereafter, this Ayah (2:189 above) was revealed...''
Al-Hasan said, "When some people during the time of Jahiliyyah would leave home to travel, and then decide not to travel, they would not enter the house from its door. Rather, they would climb over the back wall. Allah the Exalted said:
﴿وَلَيْسَ الْبِرُّ بِأَن تَأْتُواْ الْبُيُوتَ مِن ظُهُورِهَا﴾
(It is not Al-Birr (piety, righteousness) that you enter the houses from the back,).''
Allah's statement:
﴿وَاتَّقُواْ اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ﴾
(...and have Taqwa of Allah that you may be successful.) Have Taqwa of Allah, means to do what He has commanded you and refrain from what He has forbidden for you,
﴿لَعَلَّكُمْ تُفْلِحُونَ﴾
(that you may be successful.) tomorrow when you stand before Him and He thus rewards you perfectly.
This generally proves two things:
  1. Not all things common in society/culture conform with Islam and its practices. It's wise to check authenticity of all norms and myths, lest you commit bid`aat thinking you're collecting great reward.
  2. Omens are baseless. And so are superstitions. True taqwa and piety are not judged by actions like entering one's house from front or behind. Instead, it's judged by the level of obedience to Allah's commands. (It goes without saying that Allah alone is the Judge for it.)

His Love for Madinah (Ahadith 1551 - 1552)


Bismillah.
If you get separated from someone or something you love, you want to get back to it as soon as you can, right?
Volume 3, Book 27, Number 28:
Narrated Humaid:
Anas (radiallaahu `anhu) said, "Whenever Allah's Apostle (sallallaahu `alayhi wasallam) returned from a journey, he, on seeing the high places of Medina, would make his she-camel proceed faster; and if it were another animal, even then he used to make it proceed faster."
Narrated Humaid that the Prophet (sallallaahu `alayhi wasallam) used to make it proceed faster out of his love for Medina.
Volume 3, Book 27, Number 29:
Narrated Anas (radiallaahu `anhu):
As above, but mentioned "the walls of Medina" instead of "the high places of Medina. Al-Harith bin Umar agrees with Anas (radiallaahu `anhu).
Prophet (sallallaahu `alayhi wasallam) loved his city Madinah. It's obvious that he would want to get back to it quickly after returning from a long journey. Isn't it cute? :)
May Allah instill its love in our hearts as well. <3

Returning Home after Travel (Ahadith 1548 - 1550)


Bismillah.
Volume 3, Book 27, Number 25:
Narrated Ibn Umar (radiallaahu `anhu):
Whenever Allah's Apostle (sallallaahu `alayhi wasallam) left for Mecca, he used to pray in the mosque of Ash-Shajra, and when he returned (to Medina), he used to pray in the middle of the valley of Dhul-Hulaifa and used to pass the night there till morning.
Volume 3, Book 27, Number 26:
Narrated Anas (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) never returned to his family from a journey at night.
Volume 3, Book 27, Number 27:
Narrated Jabir (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) forbade going to one's family at night (on arrival from a journey).
It's Sunnah to return home after travel during the day. There can be various reasons why Prophet (sallallaahu `alayhi wasallam) chose to do so. I'll mention what I understand of them..
  • Prophet (sallallaahu `alayhi wasallam) never showed up at his home unannounced. He would always inform the wife(/ves) about his arrival so they could ready themselves for him, and not be caught unawares.
  • People usually sleep at night. Or at least they used to! Prophet (sallallaahu `alayhi wasallam) wouldn't like to disturb his wives at night, troubling them to stay up, get ready and receive him, and serve him food etc. He was very considerate, you see.

Loving Children (Hadith No. 1547)


Bismillah.
Volume 3, Book 27, Number 24:
Narrated Ibn Abbas (radiallaahu `anhu):
When the Prophet (sallallaahu `alayhi wasallam) arrived at Mecca, some boys of the tribe of Bani 'Abdul Muttalib went to receive him, and the Prophet (sallallaahu `alayhi wasallam) made one of them ride in front of him and the other behind him.
  1. Prophet (sallallaahu `alayhi wasallam) was accessible, even to children. A person of such noble status and rank would typically expect grand reception on his arrival, but the greatest man who ever lived got received by kids! And apparently he loved it.
  2. I wonder what would have happened in between the reception and riding together.. Would he have hugged them, kissed them, or made conversation with them? What would he have talked about with them? Maybe something they were interested in..? He would've probably listened to their stories throughout the way. Children are usually chatterboxes, unable to stop talking once they start. :)
  3. He made them ride with him - one in front of him, and one behind him. The gesture shows nothing but love and compassion. I feel envious (rashk, not hasad!) of those kids who got the chance to be so close to the Prophet (sallallaahu `alayhi wasallam) in their lives. How special would they have felt about themselves when the Prophet would smile at them and talk to them, giving them his attention. True celebrity!
Here's a booklet called "Prophet Muhammad صلی اللہ علیہ وسلم: A Mercy for Children". It talks about the way Prophet (sallallaahu `alayhi wasallam) used to treat children, and how he was a mercy for them as well. Nicely compiled mashaAllah. Do check it out!

Du`a - Returning Home (Hadith No. 1546)


Bismillah.
Did you know? There's a du`a that Prophet (sallallaahu `alayhi wasallam) used to make every time he would return to his hometown after a journey - be it a battle, or Hajj, or `Umrah etc.
Volume 3, Book 27, Number 23:
Narrated 'Abdullah bin 'Umar (radiallaahu `anhu):
Whenever Allah's Apostle (sallallaahu `alayhi wasallam) returned from a Ghazwa, Hajj or 'Umra, he used to say Takbir thrice at every elevation of the ground and then would say, "None has the right to be worshipped but Allah; He is One and has no partner. All the kingdoms is for Him, and all the praises are for Him, and He is Omnipotent. We are returning with repentance, worshiping, prostrating, and praising our Lord. He has kept up His promise and made His slave victorious, and He Alone defeated all the clans of (non-believers)."
Here's the du`a in Arabic. Must memorize it!

لا إله إلا الله وحده لا شريك له له الملك وله الحمد وهو على كل شيء قدير آيبون تائبون عابدون ساجدون لربنا حامدون صدق الله وعده ونصر عبده وهزم الأحزاب وحده

Transliteration: "Laa 'ilaaha 'illallaahu wahdahu laa shareeka lahu, lahul-mulku, wa lahul-hamdu, wa Huwa 'alaa kutti shay 'in Qadeer, 'aa'iboona, taa'iboona, 'aabidoona, lirabbinaa haamidoona, sadaqallaahu wa'dahu, wa nasara 'abdahu, wa hazamal-'ahzaaba wahdahu."

`Umrah - Ihraam (Ahadith 1543 - 1545)


Bismillah.
Volume 3, Book 27, Number 20:
Narrated 'Amr bin Dinar:
We asked Ibn 'Umar (radiallaahu `anhu) whether a man who had performed the Tawaf of the Ka'ba but had not performed the Tawaf between As-Safa and Al-Marwa yet, was permitted to have sexual relation with his wife. He replied, "The Prophet (sallallaahu `alayhi wasallam) arrived (at Mecca) and circumambulated the Ka'ba seven times and then offered a two Rak'at prayer behind Maqam-lbrahim and then performed the going (Tawaf) between As-Safa and Al-Marwa (seven times) (and verily, in Allah's Apostle (sallallaahu `alayhi wasallam) you have a good example." And we asked Jabir bin 'Abdullah (radiallaahu `anhu) (the same question) and he replied, "He should not go near her till he has finished the going (Tawaf) between As-Safa and Al-Marwa."
Volume 3, Book 27, Number 21:
Narrated Abu Musa Al-Ashari (radiallaahu `anhu):
I came to the Prophet (sallallaahu `alayhi wasallam) at Al-Batha' while his camel was kneeling down and he asked me, "Have you intended to perform the Hajj?" I replied in the affirmative. He asked me, 'With what intention have you assumed Ihram?" I replied, "I have assumed Ihram with the same intention as that of the Prophet (sallallaahu `alayhi wasallam). He said, "You have done well. Perform the Tawaf of the Ka'ba and (the Sai) between As-safa and Al-Marwa and then finish the Ihram." So, I performed the Tawaf around the Ka'ba and the Sai) between As-Safa and Al-Marwa and then went to a woman of the tribe of Qais who cleaned my head from lice. Later I assumed the Ihram for Hajj. I used to give the verdict of doing the same till the caliphate of 'Umar (radiallaahu `anhu) who said, "If you follow the Holy Book then it orders you to remain in the state of Ihram till you finish from Hajj, if you follow the Prophet (sallallaahu `alayhi wasallam) then he did not finish his Ihram till the Hadi (sacrifice) had reached its place of slaughtering (Hajj-al-Qiran)."
Volume 3, Book 27, Number 22:
Narrated Al-Aswad:
Abdullah the slave of Asma bint Abu Bakr (radiallaahu `anhaa), told me that he used to hear Asma' (radiallaahu `anhaa), whenever she passed by Al-Hajun, saying, "May Allah bless His Apostle Muhammad (sallallaahu `alayhi wasallam). Once we dismounted here with him, and at that time we were traveling with light luggage; we had a few riding animals and a little food ration. I, my sister, 'Aisha (radiallaahu `anhaa), Az-Zubair (radiallaahu `anhu) and such and such persons performed 'Umra, and when we had passed our hands over the Ka'ba (i.e. performed Tawaf round the Ka'ba and between As-Safa and Al-Marwa) we finished our lhram. Later on we assumed Ihram for Hajj the same evening."
As discussed before, Ihraam for `Umrah is the same as Ihraam for Hajj. A person may open his Ihraam [of `Umrah] once he's done with Tawaaf, Sa`ee and cutting/shaving hair.
More on Ihraam:
Ihraam means having the intention of starting the rituals of Hajj or ‘Umrah.
When the pilgrim wants to enter ihraam, he should change his clothes and do ghusl like the ghusl done to cleanse oneself of janaabah (impurity following sexual activity). Then he should apply whatever perfume is available, musk or whatever, to his head and beard. It does not matter if traces of that perfume remain after he enters ihraam, because of the hadeeth narrated in al-Saheehayn from ‘Aa’ishah (may Allaah be pleased with her) who said: When the Prophet (peace and blessings of Allaah be upon him) wanted to enter ihraam, he would perfume himself with the best perfume he could find, then I would see shining traces of that musk on his head and beard after that.” Narrated by al-Bukhaari, 271; Muslim, 1190.
Doing ghusl when entering ihraam is Sunnah for both men and women, even women who are bleeding following childbirth or menstruating, because the Prophet (peace and blessings of Allaah be upon him) commanded Asma’ bint ‘Umays when she was bleeding following childbirth to do ghusl when she entered ihraam, and to bandage her private parts and enter ihraam. Narrated by Muslim, 1209. Then after doing ghusl and putting on perfume, the pilgrim should put on the ihraam garments and – apart from women who are bleeding following childbirth or menstruating – pray the obligatory prayer if that is at the time of an obligatory prayer, otherwise they should  pray two rak’ahs with the intention of the Sunnah prayer of wudoo’. When the pilgrim has finished praying he should face the qiblah and enter ihraam. He may delay ihraam until he has boarded his means of transportation, and is ready to move off, but he should enter ihraam before he leaves the meeqaat for Makkah. 

Taken from:  http://ilookilisten.wordpress.com/2013/05/05/umrah-ihraam-ahadith-1543-1545/

The Best of Women (Hadith No. 1542)


Bismillah.
Hadith No. 1541 (below) is a repeat. Read it here.
Volume 3, Book 27, Number 18:
Narrated Hisham Ibn 'Urwa from his father who said:
While I was a youngster, I asked 'Aisha (radiallaahu `anhaa) the wife of the Prophet (sallallaahu `alayhi wasallam). "What about the meaning of the Statement of Allah;
"Verily! (the mountains) As-Safa and Al Marwa, are among the symbols of Allah. So, it is not harmful if those who perform Hajj or 'Umra of the House (Ka'ba at Mecca) to perform the going (Tawaf) between them? (2.158) I understand (from that) that there is no harm if somebody does not perform the Tawaf between them." 'Aisha (radiallaahu `anhaa) replied, "No, for if it were as you are saying, then the recitation would have been like this: 'It is not harmful not to perform Tawaf between them.' This verse was revealed in connection with the Ansar who used to assume the Ihram for the idol Manat which was put beside a place called Qudaid and those people thought it not right to perform the Tawaf of As-Safa and Al-Marwa. When Islam came, they asked Allah's Apostle (sallallaahu `alayhi wasallam) about that, and Allah revealed:--
"Verily! (the mountains) As-Safa and Al-Marwa Are among the symbols of Allah. So, it is not harmful of those who perform Hajj or 'Umra of the House (Ka'ba at Mecca) to perform the going (Tawaf) between them." (2.158) Sufyan and Abu Muawiya added from Hisham (from 'Aisha (radiallaahu `anhaa)): "The Hajj or 'Umra of the person who does not perform the going (Tawaf) between As-Safa and Al-Marwa is incomplete in Allah's sight.

Today's Hadith:

Volume 3, Book 27, Number 19:
Narrated Isma'il:
Abdullah bin Abu Aufa (radiallaahu `anhu) said: "Allah's Apostle (sallallaahu `alayhi wasallam) performed 'Umra and we too performed 'Umra along with him. When he entered Mecca he performed the Tawaf (of Ka'ba) and we too performed it along with him, and then he came to the As-Safa and Al-Marwa (i.e. performed the Sai) and we also came to them along with him. We were shielding him from the people of Mecca lest they may hit him with an arrow." A friend of his asked him (i.e. 'Abdullah bin Aufa (radiallaahu `anhu)), "Did the Prophet (sallallaahu `alayhi wasallam) enter the Ka'ba (during that 'Umra)?" He replied in the negative. Then he said, "What did he (the Prophet (sallallaahu `alayhi wasallam)) say about Khadija (radiallaahu `anhaa)?" He (Abdullah bin Aufa (radiallaahu `anhu)) said, "(He said) 'Give Khadija (radiallaahu `anhaa) the good tidings that she will have a palace made of Qasab in Paradise and there will be neither noise nor any trouble in it."
I'll discuss only the last part of the Hadith, about Khadija (radiallaahu `anhaa). I don't know about you, but her mention always brings a smile on my face. What a lady! I wonder sometimes how can someone love another so selflessly..? How can someone devote their life, time, energies, wealth, everything to someone else and their mission? I know he was a Prophet and it was different with him. But what about before his prophet-hood? Khadija (radiallaahu `anhaa) didn't know he was going to be a Prophet later, and that's certainly not why she married him. She had married him for his noble character and honesty. And she had devoted everything to him after marriage. Not once do we get to know that she showed her superiority over him due to her wealth.
It's not like life was smooth for them. They suffered. She suffered.. because of him (apparently). A typical wife would fire taunts at the husband for the rest of her life if she had to go through any difficulty because of him. But Khadija (radiallaahu `anhaa) was not a typical wife at all! She was given glad tidings of a palace in Jannah for a reason, where there will be no noise or trouble. She was chosen to be among the best women of Jannah for a reason.
We all want to have the same destination, but we don't want to undertake the journey. How can this work?
There has been a post on the unconditional love of Khadija (radiallaahu `anhaa) before as well. Make sure to check it out!

Must be Awesome to have an Awesome Brother (Ahadith 1534 - 1539)


Bismillah.
Volume 3, Book 27, Number 11:
Narrated Aisha (radiallaahu `anhaa):
We set out along with Allah's Apostle (sallallaahu `alayhi wasallam) shortly before the appearance of the new moon (crescent) of the month of Dhi-l-Hijja and he said to us, "Whoever wants to assume Ihram for Hajj may do so; and whoever wants to assume Ihram for 'Umra may do so. Hadn't I brought the Hadi (animal for sacrificing) (with me), I would have assumed Ihram for 'Umra." ('Aisha (radiallaahu `anhaa) added,): So some of us assumed Ihram for 'Umra while the others for Hajj. I was amongst those who assumed Ihram for 'Umra. The day of 'Arafat approached and I was still menstruating. I complained to the Prophet (sallallaahu `alayhi wasallam) (about that) and he said, "Abandon your 'Umra, undo and comb your hair, and assume Ihram for Hajj;." When it was the night of Hasba, he sent 'Abdur Rahman (radiallaahu `anhu) with me to At-Tan'im and I assumed Ihram for 'Umra (and performed it) in lieu of my missed 'Umra.
Volume 3, Book 27, Number 12:
Narrated 'Amr bin Aus:
Abdul Rahman bin Abu Bakr (radiallaahu `anhu) told me that the Prophet (sallallaahu `alayhi wasallam) had ordered him to let 'Aisha (radiallaahu `anhaa) ride behind him and to make he perform 'Umra from At-Tan'im.
Volume 3, Book 27, Number 13:
Narrated Jabir bin 'Abdullah (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) and his companions assumed Ihram for Hajj and none except the Prophet (sallallaahu `alayhi wasallam) and Talha (radiallaahu `anhu) had the Hadi with them. 'Ali (radiallaahu `anhu) had come from Yemen and he had the Hadi with him. He ('Ali (radiallaahu `anhu)) said, "I have assumed Ihram with an intention like that of Allah's Apostle (sallallaahu `alayhi wasallam) has assumed it." The Prophet (sallallaahu `alayhi wasallam) ordered his companions to intend the Ihram with which they had come for 'Umra, to perform the Tawaf of the Ka'ba (and between Safa and Marwa), to get their hair cut short and then to finish their Ihram with the exception of those who had the Hadi with them. They asked, "Shall we go to Mina and the private organs of some of us are dribbling (if we finish Ihram and have sexual relations with our wives)?" The Prophet (sallallaahu `alayhi wasallam) heard that and said, "Had I known what I know now, I would not have brought the Hadi. If I did not have the Hadi with me I would have finished my Ihram." 'Aisha (radiallaahu `anhaa) got her menses and performed all the ceremonies (of Hajj) except the Tawaf . So when she became clean from her menses, and she had performed the Tawaf of the Ka'ba, she said, "O Allah's Apostle (sallallaahu `alayhi wasallam)! You (people) are returning with both Hajj and 'Umra and I am returning only with Hajj!" So, he ordered 'Abdur Rahman bin Abu Bakr (radiallaahu `anhu) to go with her to At-Tan'im. Thus she performed 'Umra after the Hajj in the month of Dhi-l-Hijja. Suraqa bin Malik bin Ju'sham (radiallaahu `anhu) met the Prophet (sallallaahu `alayhi wasallam) at Al-'Aqaba (Jamrat-ul 'Aqaba) while the latter was stoning it and said, "O Allah's Apostle (sallallaahu `alayhi wasallam)! Is this permissible only for you?" The Prophet (sallallaahu `alayhi wasallam) replied, "No, it is for ever (i.e. it is permissible for all Muslims to perform 'Umra before Hajj."
Volume 3, Book 27, Number 14:
Narrated 'Aisha (radiallaahu `anhaa):
We set out with Allah's Apostle (sallallaahu `alayhi wasallam) shortly before the appearance of the new moon of Dhi-l-Hiija and he said, "Whoever wants to assume Ihram for 'Umra may do so, and whoever wants to assume Ihram for Hajj may do so. Had not I brought the Hadi with me, I would have assumed Ihram for 'Umra." Some of the people assumed Ihram for 'Umra while others for Hajj. I was amongst those who had assumed Ihram for 'Umra. I got my menses before entering Mecca, and was menstruating till the day of 'Arafat. I complained to Allah's Apostle (sallallaahu `alayhi wasallam) about it, he said, "Abandon your 'Umra, undo and comb your hair, and assume Ihram for Hajj." So, I did that accordingly. When it was the night of Hasba (day of departure from Mina), the Prophet (sallallaahu `alayhi wasallam) sent 'Abdur Rahman (radiallaahu `anhu) with me to At-Tanim.
The sub-narrator adds: He ('AbdurRahman (radiallaahu `anhu)) let her ride behind him. And she assumed Ihram for 'Umra in lieu of the abandoned one. Aisha completed her Hajj and 'Umra, and no Hadi, Sadaqa (charity), or fasting was obligatory for her.
Volume 3, Book 27, Number 15:
Narrated Al-Aswad:
That 'Aisha (radiallaahu `anhaa) said, "O Allah's Apostle (sallallaahu `alayhi wasallam)! The people are returning after performing the two Nusuks (i.e. Hajj and 'Umra) but I am returning with one only?" He said, "Wait till you become clean from your menses and then go to At-Tan'im, assume Ihram (and after performing 'Umra) join us at such-and-such a place. But it (i.e. the reward if 'Umra) is according to your expenses or the hardship (which you will undergo while performing it)."
Volume 3, Book 27, Number 16:
Narrated 'Aisha (radiallaahu `anhaa):
We set out assuming the Ihram for Hajj in the months of Hajj towards the sacred precincts of Hajj. We dismounted at Sarif and the Prophet (sallallaahu `alayhi wasallam) said to his companions, "Whoever has not got the Hadi with him and likes to make it as 'Umra, he should do it, but he who has got the Hadi with him should not do it." The Prophet (sallallaahu `alayhi wasallam) and some of his wealthy companions had the Hadi with them, so they did not finish Ihram after performing the 'Umra. The Prophet (sallallaahu `alayhi wasallam) came to me while I was weeping. He asked me the reason for it. I replied, "I have heard of what you have said to your companions and I cannot do the 'Umra." He asked me, "What is the matter with you?" I replied, "I am not praying." He said, "There is no harm in it as you are one of the daughters of Adam and the same is written for you as for others. So, you should perform Hajj and I hope that Allah will enable you to perform the 'Umra as well." So, I carried on till we departed from Mina and halted at Al-Mahassab. The Prophet (sallallaahu `alayhi wasallam) called 'Abdur-Rahman (radiallaahu `anhu) and said, "Go out of the sanctuary with your sister and let her assume Ihram for 'Umra, and after both of you have finished the Tawaf I will be waiting for you at this place." We came back at mid-night and the Prophet (sallallaahu `alayhi wasallam) asked us, "Have you finished?" I replied in the affirmative. He announced the departure and the people set out for the journey and some of them had performed the Tawaf of the Ka'ba before the morning prayer, and after that the Prophet (sallallaahu `alayhi wasallam) set out for Medina.
This incident and rulings derived from it have been discussed before in Kitaab-ul-Hajj. See Changing Intention During Hajj and Hajj - Woman Problems to read more.
There's something that strikes me about this incident.. Whenever we comment on it, we discuss what happened to `Aisha (radiallaahu `anhaa) and how she behaved [it was cute how she started crying in front of her husband..], how the Prophet (sallallaahu `alayhi wasallam) reacted and how lenient and considerate he was. But there's one person we miss out. We probably don't think it important what he did, or we just don't see it.
Brothers, pay attention now.
You see how `Abdur Rahman (radiallaahu `anhu), brother of `Aisha (radiallaahu `anhaa), behaved in this situation? Do you see how considerate he was towards his sister? He obeyed the Prophet (sallallaahu `alayhi wasallam) readily, without a question, and took his sister for her `Umrah. And he didn't even have to perform it himself. He could have easily said 'why should I waste my time? Can't she just skip it or something?'. Isn't that how brothers usually react? (No offence!)
And don't forget this was the time of Hajj, when tens of thousands of people were in Makkah. And Makkah wasn't as expansive and comfortable as it is now. It had tough weather and terrain. The places for Tawaaf and Sa`ee didn't have marble floors as they do today. And as mentioned in the last Hadith above, they left sometime during the day and returned at mid-night. All in all, it wasn't easy. Not for `Aisha (radiallaahu `anhaa) and not for her brother. But they showed remarkable patience. And it's their examples we should follow when faced with such situations. Allah be pleased with them.
This reminds me of my first `Umrah back in 2011. I was caught up in almost a similar situation, and my dad had to take me for a special `Umrah. He was so considerate Alhamdulillah, didn't say a word. May Allah reward him immensely. :)

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