The Rites of Pilgrimage

Abu Hurayrah told that God’s messenger addressed them saying, “Pilgrimage (In what follows I have used the word ‘pilgrimage’ where only the hajj is intended; but when reference is made to both hajj and ‘umra the Arabic words are used without translation to avoid misunderstanding.) has been ordained for you people, so perform it.’

A man asked whether it should be performed annually, but God’s messenger gave no reply till he had asked the question three times. Then he said, ‘If I were to say that it should, it would be obligatory and you would not be able to perform it,’ after which he said, ‘Leave me alone as long as I have said nothing to you, for your predecessors perished simply on account of their much questioning and their disagreement with their prophets.

But when I command you to do anything, obey it as much as you can; and when I forbid you to do anything, leave it alone.’”

He said that God’s messenger was asked what action was most excellent and replied that it was faith in God and His messenger. He was asked what came next and replied that it was jihad in God’s path. He was asked what came next and replied that it was a pilgrimage which was accepted. Bukhari and Muslim.

He reported God’s messenger as saying, “If anyone performs the pilgrimage for God’s sake without talking immodestly or acting wickedly, he will return as on the day his mother bore him.” Bukhari and Muslim.

He reported God’s messenger as saying, “An ‘umra is an expiation for sins committed between it and the next, but a hajj which is accepted will receive no less a reward than paradise.’ Bukhari and Muslim.”

Ibn Abbas reported God’s messenger as saying, “An ‘umra in Ramadan is equal to a hajja. ‘ (hajj is the word for the pilgrimage and hajja is a form indicating a single observance.) He told of the Prophet (sallallahu alayhi wa sallam) meeting some riders at ar-Rauha’ (A place between thirty and forty miles from Medina on the way to Mecca) and asking who they were.

They replied that they were Muslims and asked who he was. When he said that he was God’s messenger a woman lifted up a boy to him and asked whether the child could be credited with having performed the pilgrimage, to which he replied, ‘Yes, and you will have a reward.’’”

He told of a woman of Khatham saying, “Messenger of God, God’s ordinance that His servants should perform the pilgrimage has come when my father is a very old man and is unable to sit firmly on a camel. May I perform the pilgrimage on his behalf?” He replied that she might. That was at the Farewell Pilgrimage. Bukhari and Muslim.

He told of a man coming to the Prophet (sallallahu alayhi wa sallam) and saying that his sister had taken a vow to make the pilgrimage, but had died. The Prophet (sallallahu alayhi wa sallam) asked whether he would pay a debt, supposing she owed one, and when he replied that he would, he said, “Well, pay the debt due to God, for it is the one which most deserves to be paid.” Bukhari and Muslim.

He reported God’s messenger as saying, “A man must not be alone with a woman, and a woman must travel only when accompanied by a man who is within the prohibited degrees.” A man said, “I have been enrolled for such and such an expedition, and my wife intends to go out to perform the pilgrimage.” He therefore told him to go and perform the pilgrimage along with his wife. Bukhari and Muslim.

Aishah said she asked the Prophet’s permission to take part in jihad, and he replied, “The jihad of you women is the pilgrimage.” Bukhari and Muslim.

Abu Hurayrah reported God’s messenger as saying, “A woman must not make a journey of a day and a night unless she is accompanied by a man who is within the prohibited degrees.” Bukhari and Muslim.

Dhul Hulaifa for the people of Medina, al- Juhfa for the people of Syria, Qarn al-Manazil for the people of Najd, and Yalamlam for the people of the Yemen; so these spots are for these regions and for people of other regions who come to them intending to perform the hajj and the ‘umra. The place where those who live nearer to Mecca should put on the ihram (The pilgrim dress) is where they live, and so on and so on up to the inhabitants of Mecca itself who put on the ihram in it. Bukhari and Muslim.’

Jabir reported God’s messenger as saying, “The place for the people of Medina to put on the ihram is Dhul Hulaifa, and on the other road al-Juha. For the people of al-Iraq it is Dhat ‘Irq, for the people of Najd it is Qarn, and for the people of the Yemen it is Yalamlam.’”

God’s messenger performed the ‘umra four times, each of them Dhul Qada except the one which was combined with his hajja, one from al-Hudaibiya in Dhul Qada, one in the following year in Dhul Qada, one from al-Jirana where he divided the spoils of Hunain (The battle in which the Prophet (sallallahu alayhi wa sallam) defeated Hawazin after the conquest of Mecca in 8 A.H) in Dhul Qada, and one along with his hajja. Bukhari and Muslim.’

God’s messenger performed the ‘umra twice in Dhul Qada before performing the hajj.’

Ibn Abbas reported God’s messenger as saying, “God has prescribed the pilgrimage for you people.” Al-Aqra ibn Habis then got up and asked whether it was to be performed annually, to which God’s messenger replied that if he were to tell them that it was, it would become obligatory, and if it did they would not keep it nor be able to do so, adding, “The pilgrimage should be performed once, and if anyone does it oftener he performs supererogatory act.”

‘All reported God’s messenger as saying, ‘If anyone possesses enough provision and a riding-beast to take him to God’s House and does not perform the pilgrimage, it does not matter whether he dies a Jew or Christian.

That is because God who is blessed and exalted says, ‘Pilgrimage to the House is a duty men owe to God, those who can afford the journey’. (Qur’an, 3:97). ‘ Tirmidhi transmitted it, saying this is a gharib tradition whose isnad is criticised, Hilal ibn Abdallah is unknown, and al- Harith is declared to be weak in tradition.’’’

Ibn Abbas reported God’s messenger as saying, “Islam does not allow for failure to perform the pilgrimage.” Abu Dawud transmitted it. (The word used here is sarura. The meaning is strictly “one who does not perform the pilgrimage.” It is explained as coming from sarr which indicates the act of confining, or withholding. Another meaning is abstinence from marriage, and the tradition is sometimes explained as meaning that Islam does not allow of celibacy; but while that is a possible interpretation it is not the appropriate one in this chapter).

He reported God’s messenger as saying, “He who intends to perform the pilgrimage should hasten to do so.”

Ibn Masud reported God’s messenger as saying, “Make the hajj and the ‘umra follow one another closely, for they remove poverty and sins as a blacksmith’s bellows remove impurities from iron, gold and silver; and a hajja which is accepted gets no less a reward than paradise.’ Tirmidhi and Nasai transmitted it, and Ahmad and Ibn Majah transmitted it from Umar up to ‘from iron.’”

A man came to the Prophet (sallallahu alayhi wa sallam) and asked what makes it necessary for one to perform the pilgrimage. He replied, “Provisions and a riding-beast. ‘’”

He said that a man asked God’s messenger to describe a pilgrim, and he replied, “Unkempt and unperfumed.” Another got up and asked which part of the pilgrimage was most excellent, and he replied, “Raising the voice in the talbiya and shedding the blood of sacrificial victims.”

Another got up and asked the meaning of sabil (This refers to the words translated “those who can afford the journey” in Qur’an 3:97, quoted above in ‘All’s tradition), and he replied, ‘Provisions and a riding-beast.’ It is transmitted in Sharh as-sunna, and.’

Abu Razln al-Uqaili told that he went to the Prophet (sallallahu alayhi wa sallam) and said, “Messenger of God, my father is a very old man who is unable to perform the hajj and the ‘umra, or to ride.’ He replied, ‘Perform them both on behalf of your father.’ Tirmidhi, Abu Dawud and Nasai transmitted it, Tirmidhi saying this is a hasan sahih tradition.”

Ibn Abbas told that God’s messenger heard a man say, “Labbaik on behalf of Shubruma.” He asked who Shubruma was, and the man replied, “A brother of mine,” or “a relative of mine.” He asked whether he had performed the pilgrimage on his own behalf, and when he replied that he had not, he said, “Perform the pilgrimage on your own behalf, then perform it on behalf of Shubruma.” Shafii.

He said that God’s messenger appointed al-Aqiq as the place where the people of the east should put on the ihram.

Aishah said that God’s messenger appointed Dhat ‘Irq as the place where the people of al-‘Iraq should put on the ihram. Abu Dawud and Nasai transmitted it.’’

Umm Salamah said she heard God’s messenger say, “If anyone puts on the ihram for a hajja or an ‘umra from the Aqsa mosque to the sacred mosque, his former and latter sins will be forgiven him,’ or, ‘he will be guaranteed paradise.’”

The people of the Yemen used to perform the pilgrimage without bringing provisions, declaring that they put their trust in God; and when they came to Mecca they begged from the people. So God most high sent down, “And bring provisions, but the best provision is piety.”(Al-Baqarah 2:197)

Aishah said that she asked God’s messenger whether jihad was incumbent on women, and he replied, “Yes, jihad which does not include fighting is incumbent on them. It is the hajj and the ‘umra.’”

Abu Umama reported God’s messenger as saying, “He who is not prevented from performing the pilgrimage by an obvious necessity, a tyrannical ruler, or a disease which confines him at home and dies without having performed the pilgrimage, may die if he wishes as a Jew, or if he wishes as a Christian.”

The Prophet (sallallahu alayhi wa sallam) said:, “Those who perform the hajj and those who perform the ‘umra are people who have come to visit God. If they supplicate Him He will respond to them, and if they ask Him for forgiveness He will forgive them.’”

The warrior, the one who performs the hajj, and the one who performs the ‘umra.’ Nasai and Baihaqi, in Shuab al-iman, transmitted it.

Ibn Umar reported God’s messenger as saying, “When you meet one who has performed the pilgrimage, greet him, shake hands with him and tell him to ask forgiveness for you before he enters his house, for he has been forgiven.”

Abu Hurayrah reported God’s messenger as saying, “If anyone goes out to perform hajj or ‘umra, or to fight with infidels, and dies on the way, God will record for him the reward of him who fights with infidels, him who performs the hajj and him who performs the ‘umra.’ Baihaqi transmitted it in Shuab al-iman.’”

I used to perfume God’s messenger with a perfume containing musk preparatory to his entering the sacred state before he put on the ihram, and when he put off the ihram, before he made the circuits round the House. I still seem to see the glistening of the perfume where the hair was parted on God’s messenger’s head while he was wearing the ihram. Bukhari and Muslim.

He heard God’s messenger say when with his hair matted he raised his voice in the talbiya, “Labbaik, O God, labbaik labbaik; Thou hast no partner; labbaik; praise and grace are Thine, and the dominion; Thou hast no partner,” saying nothing more than these words. Bukhari and Muslim.

He said that when God’s messenger put his foot in the stirrup and his she-camel stood up with him on its back, he raised his voice in the talbiya from the mosque of Dhul Hulaifa. Bukhari and Muslim.

We went out with God’s messenger crying aloud (talbiya,/i>) at the pilgrimage.

I was riding behind Abu Talha, and the people were crying aloud for both of them, the hajj and the ‘umra.’

We went out with God’s messenger in the year of the Farewell Pilgrimage, some of us raising our voices in the i>talbiya for an ‘umra, some for hajj and ‘umra, and others for the hajj, but God’s messenger raised his voice in the talbiya for the hajj. Those who did it for an ‘umra took off the ihram, but those who did it for the hajj, or who combined the hajj and the ‘umra did not remove the ihram till the day of sacrifice. Bukhari and Muslim.’’’’

At the Farewell Pilgrimage God’s messenger performed the ‘umra first and the hajj later (The phrase used is tamataa bil-‘umra ilal-hajj which indicates gaining the advantage of the ‘umra and waiting till the time for the hajj comes without requiring to wear the ihram during the intervening period. It is a difficult phrase to translate, and therefore one can only indicate its general meaning in a translation), raising his voice in the talbiya first for the ‘umra and afterwards for the hajj. Bukhari and Muslim.’’’’

Zayd ibn Thabit said he saw the Prophet (sallallahu alayhi wa sallam) strip to put on his ihram, and bathe.

The Prophet (sallallahu alayhi wa sallam) matted his hair with ghisl (A lotion made of marsh-mallows, or lotus leaves, or fuller’s earth, or potash with water).

Khallad b. as-Saib on his father’s authority reported God’s messenger as saying, “Gabriel came to me and commanded me to order my companions to raise their voices in the talbiya.” (The tradition ends by saying they were to raise their voices bil-ihlal au at-talbiya. These are alternative words meaning the same thing, and therefore I have not given any alternative in the translation) Malik, Tirmidhi, Abd Dawud, Nasai.

Sahl ibn Sad reported God’s messenger as saying, “No Muslim raises his voice in the talbiya without all on his right and left, stones, or trees, or clods, doing the same till the earth is traversed on both sides,”

God’s messenger used to perform two rakas in Dhul Hulaifa, then when the she-camel stood up with him on its back at the mosque of Dhul Hulaifa, he shouted these words, saying, “Lubbaik, O God, labbaik labbaik wa-sadaik (‘Always ready to obey.’); good is in Thy hands; labbaik; desire and action are directed towards Thee. (Bukhari and Muslim, the wording being Muslim’s.) (It is strange to find a tradition from Bukhari and Muslim in section (b). The author has explained in his introduction that section (a) is confined to Bukhari and Muslim and section (b) to other authorities)”

‘Umara ibn Khuzaima ibn Thabit said on his father’s authority that when the Prophet (sallallahu alayhi wa sallam) finished his talbiya, he asked God for His good pleasure and for paradise, and asked Him to preserve him in His mercy from hell. Shafii transmitted it.’

When God’s messenger intended to perform the pilgrimage he made proclamation among the people and they assembled. Then when he came to al-Baida (a place near Dhul Hulaifa) he put on the ihram.

The polytheists used to say, “Labbaik, Thou hast no partner,” whereupon God’s messenger would say, “Woe to you! Enough, enough; ‘except a partner who is Thine whom Thou possessest’, when He possesses none.” They used to say this when they were going round the House.

Ibn Abbas reported God’s messenger as saying, “This is an ‘umra which we have treated as a complete observance, so those who have no sacrificial animals may come completely out of the sacred state, for the ‘umra has become incorporated in the hajj till the day of resurrection.’’”

God’s messenger came on the fourth or fifth of Dhul Hijja and came to visit me in a state of anger. I said, “Who has angered you, messenger of God? May God send him to hell!” He replied, “Are you not aware that I gave the people a command, yet they are confused? If I had known beforehand about my affair what I have come to know later, I would not have brought the sacrificial animals with me, but would have waited to buy some, and then I could have put off the ihram as they have done.”

Nafi said that it was Ibn Umar’s habit not to come to Mecca without spending the night at Dhu Tuwa (A place near Mecca), after which he would bathe and pray, then enter Mecca in the daytime. When he left it he went by Way of Dhu Tuwa where he would stay overnight till the morning. He used to say that the Prophet (sallallahu alayhi wa sallam) was accustomed to do that. Bukhari and Muslim.

Aishah said that when the Prophet (sallallahu alayhi wa sallam) came to Mecca he entered it at the upper end and went out at the lower. Bukhari and Muslim.

The Prophet (sallallahu alayhi wa sallam) has performed the hajj, and Aishah told me that the first thing he did when he came to Mecca was to perform ablution, then go round the House, but an ‘umra was not observed. Then Abu Bakr performed the hajj and the first thing he did was to go round the House, but an ‘umra was not observed. Then Umar and afterwards Uthman did similarly. Bukhari and Muslim.’’

When God’s messenger observed the circumambulation at the hajj or the ‘umra immediately on his arrival, he ran three circuits and walked four, then after making two prostrations he would go between as-Safa and al-Marwa. Bukhari and Muslim.’

He said that God’s messenger ran three circuits beginning at the stone and walked four, and he ran in the bottom of the channel when he went between as-Safa and al-Marwa.

When God’s messenger came to Mecca he went to the stone and touched it, then moved to his right, running three circuits and walking four.

A man asked Ibn Umar about touching the stone, and he replied that he had seen God s messenger touching it and kissing it.

He had not seen the Prophet (sallallahu alayhi wa sallam) touching anything in the House but the two Yamani corners (The corner containing the Black Stone and the Yamani corner to the south-east which, as is usually held, should be touched but not kissed. They are both held to be on the foundations laid by Abraham). Bukhari and Muslim.

The Prophet (sallallahu alayhi wa sallam) performed the circumambulation at the Farewell Pilgrimage on a camel and touched the corner with a crooked stick. Bukhari and Muslim.

He said that God’s messenger went round the House on a camel, and as often as he came to the corner he pointed to it with something in his hand and said, “God is most great.”

Abut Tufail said he saw God’s messenger going round the House, touching the corner with a crooked stick which he had, and kissing the crooked stick.

We went out with the Prophet (sallallahu alayhi wa sallam) mentioning nothing but the hajj, and when we were at Sarif (A place near at-Tanim) I began to menstruate. The Prophet (sallallahu alayhi wa sallam) came in and finding me weeping, he said, “Perhaps you are menstruating.”

When I replied that I was, he said, “That is something which God has decreed for the daughters of Adam; but do what the pilgrims do, with the exception of going round the House, till you are purified.” Bukhari and Muslim.

On the day of sacrifice at the pilgrimage before the Farewell Pilgrimage over which the Prophet (sallallahu alayhi wa sallam) had appointed Abu Bakr, he sent me with a group whom he had ordered to announce among the people, “After this year no polytheist may perform the pilgrimage, and no naked person may go round the House.” Bukhari and Muslim.

Jabir was asked about the man who raises his hands on seeing the House and replied, “We have performed the pilgrimage along with the Prophet (sallallahu alayhi wa sallam) and we did not do so.”

God’s messenger came and entered Mecca, and after he had gone forward to the stone and touched it, he went round the House. He then went to as-Safa and mounted it so that he could look at the House, then he raised his hands, began to make mention of God as much as he wished and make supplication.

The Prophet (sallallahu alayhi wa sallam) said:, “The circumambulation of the House is like prayer, except that you speak while performing it; but he who speaks must speak only what is good.” Tirmidhi, Nasai and.

He reported God’s messenger as saying, “The black stone descended from paradise whiter than milk, but the sins of the descendants of Adam made it black.”

He reported God’s messenger as saying concerning the stone, “I swear by God that God will certainly raise it up on the day of resurrection with eyes with which it will see and a tongue with which it will speak, and it will give testimony about those who touched it in a proper manner.”

He heard God’s messenger say, “The Corner and the Station are two of the sapphires of paradise whose light God has obliterated. If He had not done so, they would have illuminated everything between the East and West.”

Ibn Umar used to press towards the two corners in a manner I have not seen any of the companions of God’s messenger press. He said, “If I do so, it is because I heard God’s messenger say that stroking them is an atonement for sins; and I heard him say that if anyone goes round this House for a week and counts his circuits, it will be like setting free a slave; I heard him say that no one will place one foot on the ground and raise the other without God removing a sin from him on account of it and recording a blessing for him on account of it.”

Abdallah b. as-Saib said that he heard God’s messenger say between the two corners, “O God bring us a blessing in this world and a blessing in the next, and guard us from the punishment of hell.”

The daughter of Abu Tujrat told her she had entered the house of the family of Abu Husain along with some women of Quraish and they had watched God’s messenger while he was running between as-Safa and al-Marwa. She saw his lower garment moving round as he ran because of the vigour with which he did it, and she heard him saying, “Run, for God has prescribed running for you.” It is transmitted in Sharh as-sunna, and.

He saw God’s messenger running between as-Safa and al-Marwa on a camel without striking it, or driving people away, or telling them to move aside. It is transmitted in Sharh as-sunna.

God’s messenger went round the House wearing a green Yamani mantle under his right armpit with the end over his left shoulder.

God’s messenger and his companions performed an ‘umra from al-Jirana (A place where there was water less than half way from Mecca to at-Taif) and ran three times round the House. They put their upper garments under their armpits and threw the ends over their left shoulders.’

“We did not give up touching these two corners, the Yamani and the stone, whether it was difficult or easy, since I saw God’s messenger touch them.” In a version by both of them Nafi said he saw Ibn Umar touching the stone with his hand, after which he kissed his hand. He said, “I have not given it up since I saw God’s messenger doing it.” Bukhari and Muslim.

She complained to God’s messenger of being ill, and he told her to perform the circumambulation behind the people riding. She did so, and God’s messenger was praying towards the side of the House and reciting, “By at-Tur and a Book inscribed.”(Qur’an, 52. The text here has bit-Tur, whereas the Qur’an has wat-Tur. Bukhari has wat- Tur in Hajj, 64, but he has bit-Tur, in Salat, 78, Hajj, 74, and Tafsir Surat at-Tur, 1).

‘Abis b Rabia said he saw Umar kissing the stone and saying, ‘I know for sure that you are a stone which can neither benefit nor injure, and had I not seen God’s messenger kissing you I would not have kissed you.’ (Bukharl and Muslim.)’

The Prophet (sallallahu alayhi wa sallam) said:, “Seventy angels have been put in charge of it (i.e. the Yamani corner), so if anyone says, ‘O God, I ask Thee for pardon and wellbeing in this world and the next; our Lord, bring us a blessing in this world and a blessing in the next, and guard us from the punishment of hell’, they will say Amen.”

He reported the Prophet (sallallahu alayhi wa sallam) as saying, “If anyone goes round the House not talking except to say, ‘Glory be to God; praise be to God; there is no god but God; God is most great; there is no might and no power except in God’s ten evil deeds will be blotted out from him, ten blessings will be recorded for him, and he will be raised ten degrees.

If anyone goes round and talks while doing so, he will wade in mercy like him who wades in water.’(Mirqat 3, 215 says Tibi understands ‘talks’ to refer to the phrases mentioned above, and trusts this as a repetition of what has preceded; but Ibn Hajar understands it as referring to other words and so meriting a lesser reward. Tibi’s explanation is preferred)”

He asked Anas ibn Malik when they were going in the morning from Mina to Arafa how they used to conduct themselves on that day along with God’s messenger, and he replied, “Those of us who raised their voices in the talbiya did so without any objection being made, and those of us who cried ‘God is most great’ did so without any objection being made.” Bukhari and Muslim.

Jabir reported God’s messenger as saying, “I have sacrificed here, but the whole of Mina is a place of sacrifice, so sacrifice where you are staying. I have stood here, but all Arafa is a place for standing. I have stood here, but all Jam (A name for al-Muzdalifa, but it is also said to include the whole area between Mina and Arafa) is a place for standing.”

Aishah reported God’s messenger as saying, “There is no day when God sets free more servants from hell than the day of Arafa. He draws near, then praises them (Literally, ‘boasts of them.’) to the angels saying, ‘What do these want?’”(The reference is probably to their undertaking the vicissitudes of the Pilgrimage)

We were in a place of standing of ours at Arafa (which Amr indicated was very far away from where the imam was standing), when Ibn Mirba al-Ansari came to us and told us he had brought this message for us from God’s messenger, “Stand where you are performing your devotions, for you are conforming to an old practice of your father Abraham.” Reported by Tirmidhi, Abu Dawud, Nasai, and Ibn Majah.

Jabir reported God’s messenger as saying, “The whole of Arafa is a place of standing, the whole of Mina is a place of sacrifice, the whole of al-Muzdalifa is a place of standing, and all the passes of Mecca are a thoroughfare and a place of sacrifice.”

Khalid ibn Haudha said he saw the Prophet (sallallahu alayhi wa sallam) addressing the people on the day of Arafa standing in the stirrups on a camel.

Amr ibn Shuaib, on his father’s authority, quoted his grandfather as saying that the Prophet (sallallahu alayhi wa sallam) said, “The best supplication is that on the day of Arafa, and the best thing which I and the prophets before me have said is, ‘There is no god but God alone who has no partner; to Him belongs the dominion, to Him praise is due, and He is omnipotent’.” Tirmidhi transmitted it, and Malik transmitted on the authority of Talha ibn ‘Ubaidallah up to ‘who has no partner.’’

asked. replied. Muwatta, Hajj, 245 has, ‘Except for what he saw on the day of Badr.’ God’s messenger was asked what he saw on the day of Badr and replied…) “He saw Gabriel keeping the angels in battle-order.”

When the day of Arafa comes God descends to the lowest heaven and praises them to the angels saying, “Look at my servants who have come to me dishevelled, dusty and crying out from every deep valley. I call you to witness that I have forgiven them.” Then the angels say, “My Lord, so and so was being suspected of sin, also so and so and such and such a woman.”

He said that God who is great and glorious replies, “I have forgiven them.” God’s messenger said, “No day has more people set free from hell than the day of Arafa.” It is transmitted in Sharh as-sunna.

Aishah said that Quraish and those who followed their religion used to stand at al-Muzdalifa, and they were called al-Hums,(The plural of ahmas, meaning hardy or rigorous. It is said that this name was applied to them because they boasted of their bravery and endurance. Another explanation is that they observed rites of standing only at Hamss, which is the Kaba) but the rest of the Arabs used to stand at Arafa; then when Islam came God most high commanded His Prophet to go to Arafat (Both Arafa and its pluralArafat are used. It is rather peculiar to find bcth used In the same tradition) and stand there, then go quickly from it.

That is in accordance with the words of Him who is great and glorious, “Then go quickly from where the people went quickly.”(Qur’an, 2, 199) Bukhari and Muslim.

Hisham ibn Urwa. quoted his father as saying that Usamah ibn Zayd was asked how God’s messenger was travelling when he returned at the Farewell Pilgrimage, and replied that he was travelling at a quick pace and when he found an opening he urged on his camel. Bukhari and Muslim.

He returned with the Prophet (sallallahu alayhi wa sallam) on the day of Arafa, and when the Prophet (sallallahu alayhi wa sallam) heard the people behind him shouting loudly at their camels and beating them, he pointed his whip at them and said, “You people must preserve a quiet demeanour, for piety does not consist in going quickly.”

Usamah ibn Zayd rode behind the Prophet (sallallahu alayhi wa sallam) on his camel from Arafa to al-Muzdalifa, then he took al-Fadl up behind him from al-Muzdalifa to Mina, and both of them said that the Prophet (sallallahu alayhi wa sallam) kept raising his voice in the talbiya till he threw pebbles at the jamra of the Aqaba. Bukhari and Muslim.

The Prophet (sallallahu alayhi wa sallam) combined the sunset and the evening prayer, each with an iqama, but did not say ‘Glory be to God’ between them, or at the end of each one of them.

Abdallah ibn Masud said he never saw God’s messenger observe a prayer out of its proper time with the exception of two, the sunset and the evening prayer, which he combined, and the dawn prayer which he observed that day (i.e. al-Muzdalifa) before its proper time. Bukhari and Muslim.

“I was among the weak members of his family (i.e. the women and children) whom the Prophet (sallallahu alayhi wa sallam) sent ahead on the night of al-Muzdalifa. Bukhari and Muslim.”

Al-Fadl ibn al-Abbas who rode behind God’s messenger told that on the evening of Arafa and the morning of Jam (Here the name is clearly used for al-Muzdalifa) when the people returned, he said to them, “Preserve a quiet demeanour.” He held back his shecamel till he entered Muhassir which is a part of Mina, and said, “Get small pebbles for the lapidation of the jamra” He said that God’s messenger kept on raising his voice in the talbiya till he threw pebbles at the jamra.

The Prophet (sallallahu alayhi wa sallam) hastened from Jam with a quiet demeanour and ordered the people to preserve a similar demeanour. He hastened in the wadi of Muhassir and ordered them to throw small pebbles, and he said, “Perhaps I shall not see you after this year.” I did not find this tradition in the two Sahihs, but in Tirmidhi’s Jami, with some transposition.

God’s messenger addressed the people as follows, “The people of pre-Islamic times used to return from Arafa when the sun before setting was shining in their faces like men’s turbans, and from al-Muzdalifa after the sun rose when it was shining in their faces like men’s turbans; (When the sun is low it shines only on men’s foreheads, and this is here likened to a turban) but we do not return from Arafa till the sun sets, and we return from al-Muzdalifa before the sun rises.

Our guidance differs from that of the worshippers of idols and those who attribute partners to God.” Baihaqi transmitted it in Shuab al-iman, saying “He addressed us…” and then going on, with the tradition to similar effect.

God’s messenger sent us small boys of the B. Abd al-Muttalib ahead on asses on the night of al-Muzdalifa, and he began to pat our thighs and say, “My little children, do not throw pebbles at the jamra till the sun rises.” Abu Dawud, Nasai and.

God’s messenger sent Umm Salamah on the night before the day of sacrifice and she threw pebbles at the jamra before dawn. She then hastened [to Mecca) and performed the circuit. That day was the one God’s messenger spent with her.

Those who stay in Mecca and those who perform the ‘umra raise their voices in the talbiya till they touch the stone.’

I hastened with God’s messenger and his feet did not touch the ground till he came to Jam.

Jabir said he saw the Prophet (sallallahu alayhi wa sallam) throwing pebbles on the day of sacrifice while on his riding-beast and saying, “Learn your rites, for I do not know whether I am likely to perform the pilgrimage after this occasion.”

He said that he saw God’s messenger throwing small pebbles at the jamra.

He said that God’s messenger threw pebbles at the jamra on the day of sacrifice in the forenoon, and next when the sun had passed the meridian. Bukhari and Muslim.

Abdallah ibn Masud came to the largest jamra and with the House on his left and Mina on his right he threw seven pebbles saying “God is most great” each time. Then he said, “Thus did he to whom sura al-Baqara was sent down throw.” Bukhari and Muslim.

Jabir reported God’s messenger as saying, “Cleaning oneself with stones (Isijmar is the word used, and Taj al-Arus suggests that here its meaning is throwing pebbles; but as ramy al-jimar occurs in the next phrase, it seems better to translate it as above to avoid saying the same things twice. Cf. p. 74, lines 9 f.) is with an odd number, throwing pebbles at the jamras is with an odd number, running between as-Safa and al-Marwa is with an odd number, and the circumambulation is with an odd number. When one of you cleans himself with stones he should do so with an odd number.”

Qudama ibn Abdallah ibn Ammar said he saw the Prophet (sallallahu alayhi wa sallam) throwing pebbles at the jamra on the day of sacrifice while on a reddish she-camel, and there was no striking, or driving, or telling people to get out of the way. Shafii.

Aishah reported the Prophet (sallallahu alayhi wa sallam) as saying, “Throwing pebbles at the jamras and running between as-Safa and al-Marwa were appointed only for the remembrance of God.”

She said they asked God’s messenger whether they should not put up a building for him to shade him in Mina, but he replied, “No; Mina is a resting-place for the camels of those who get there first.”

Nafi said that Ibn Umar used to stand for a long time at the first two jamras, saying “God is most great; glory be to God; praise be to God;” and making supplication to Him, but did not stand at the jamra of the Aqaba.

After God’s messenger had prayed the noon prayer at Dhul Hulaifa he called for his she-camel, marked it on the right side of its hump, removed the blood from it, and tied two sandals on its neck. He then mounted his riding-beast, and when it brought him up to al-Baida he raised his voice in the talbiya for the pilgrimage.

Aishah said that the Prophet (sallallahu alayhi wa sallam) once brought sheep (The word is ghanam which can mean either sheep or goats) for sacrifice to the House and garlanded them. Bukhari and Muslim.

God’s messenger slaughtered a cow for Aishah on the day of sacrifice.

He said that the Prophet (sallallahu alayhi wa sallam) sacrificed a cow for his wives at his pilgrimage.

I twisted the garlands of the Prophet’s sacrificial camels with my own hands, after which he garlanded them, marked them, and sent them as offerings, and nothing which had been lawful for him became forbidden. (When one is not performing the pilgrimage he is not subject to the restrictions applicable to pilgrims up to the day of sacrifice.) Bukhari and Muslim.

I twisted their garlands from carded wool which I had, then he sent them with my father. Bukhari and Muslim.

God’s messenger saw a man driving a sacrificial camel and told him to ride on it, to which he replied that it was a sacrificial camel. He told him again to ride on it and received the same reply, so he said, “Ride on it, bother you,” (Literally, ‘woe to you’) either the second or third time he spoke. Bukhari and Muslim.

Abuz Zubair said he heard Jabir ibn Abdallah being asked about riding sacrificial animals, to which he replied that he had heard the Prophet (sallallahu alayhi wa sallam) say, “Ride on them gently when you have nothing else, till you find a mount.”

God’s messenger sent sixteen sacrificial camels with a man whom he put in charge of them. He asked God’s messenger what he should do with those of them which became fatigued and he replied, “Slaughter them, then dye their shoes in their blood, and put them on the sides of their humps; but neither you nor any who are with you must eat any part of them.”

In the year of al-Hudaibiya(6 A.H.) we, along with God’s messenger, sacrificed a camel for seven people and a cow for seven people.

Ibn Umar came upon a man who had made his camel kneel and was sacrificing it, so he told him to make it stand up fettered according to the sunna of Muhammad. Bukhari and Muslim.

Ali said that God’s messenger put him in charge of his sacrificial I camels, telling him to give their flesh, skins and saddle-cloths as sadaqa, but not to give anything to the butcher, saying he would pay him himself. Bukhari and Muslim.

Jabir said they were not accustomed to eat the flesh of their sacrificial camels for more than three days, but God’s messenger gave them licence saying, “Eat and preserve the meat,” so they did so. Bukhari and Muslim.

In the year of al-Hudaibiya the Prophet (sallallahu alayhi wa sallam) included among his sacrificial animals a camel with a silver (a version has gold) nose-ring which had belonged to Abu Jahl,(A chief of Quraish who had been hostile to the Prophet (sallallahu alayhi wa sallam). He was killed at Badr) thereby enraging the polytheists.

Najiya al-Khuzai said he asked God’s messenger what he should do with sacrificial camels which became fatigued, and he told him to slaughter them, dip their shoes in their blood, and leave them for the people to eat.

Abdallah ibn Qurt reported the Prophet (sallallahu alayhi wa sallam) as saying that the greatest day in God’s sight is the day of sacrifice and next the day of resting,(Yaum al-qarr, the 11th ol Dhul Hijja) which Thaur(He is one of those who occur in the isnad) said was the second day. Five or six sacrificial camels were brought to God’s messenger and they (i.e. the camels. The suggestion is that each coveted the blessing of being sacrificed first. ‘This is said to be one of the Prophet’s miracles. Cf. Mirqat, iii, 237) began to draw near to see which he would sacrifice first.

When they fell down he said something in a low voice which Abdallah did not catch, so he asked what he had said and was told he had said that anyone who wished could cut off a piece.’

Salamah b. al-Akwa reported the Prophet (sallallahu alayhi wa sallam) as saying, “Those of you who make a sacrifice must not have any of it in their house after three days.” The following year the people asked him whether they should do as they had done the previous year, and he said, “Eat, provide food for others, and store some up, for that year there was distress among the people and I wanted you to help them.” Bukhari and Muslim.

Nubaisha reported God’s messenger as saying, “I forbade you to eat their meat for more than three days in order that you might have abundance; but God has produced abundance, so you may eat, store up and seek reward. These days are days of eating, drinking and remembrance of God.”

God’s messenger had his head shaved at the Farewell Pilgrimage, as did some of his companions, but some had their hair clipped. Bukhari and Muslim.

Muawiyah told him he had clipped some hair from the Prophet’s head at al-Marwa with a broad, iron arrowhead. Bukhari and Muslim.

Ibn Umar told that at the Farewell Pilgrimage God’s messenger said, “O God, have mercy on those who have themselves shaved.” The people suggested that he should add those who had clipped their hair. He again said the same words, and when they made the same suggestion, he added “and those who clip their hair.” Bukhari and Muslim.

Yahya b. al-Husain quoted his grandmother as saying she heard the Prophet (sallallahu alayhi wa sallam) at the Farewell Pilgrimage make supplication three.times for those who had their heads shaved and once for those who clipped their hair. Muslim trahsmitted it.

When the Prophet (sallallahu alayhi wa sallam) came to Mina he went to the jamra and threw pebbles at it, after which he went to his lodging in Mina and sacrificed his victim. He then called for a barber, and turning his right side to him, he let him shave him. He then called Abu Talha al-Ansari and gave him what had been shaved off; after which he turned his left side telling the barber to shave him, and when he had done so he gave Abu Talha what had been shaved off and told him to divide it among the people. Bukhari and Muslim.

Aishah said she was applying to God’s messenger a perfume containing musk before he put on the ihram, and before he went round the House on the day of sacrifice. Bukhari and Muslim.

God’s messenger hastened to Mecca on the day of sacrifice, then returned and prayed the noon prayer at Mina.

Ali and Aishah said that God’s messenger forbade women to shave the heads.

Ibn Abbas reported God’s messenger as saying, “Shaving is not a duty laid on women; only clipping the hair is incumbent on them.”

The Prophet (sallallahu alayhi wa sallam) was being questioned on the day of sacrifice at Mina and said, “No harm will come.” A man who consulted him said, “I threw the pebbles after the evening had come,” and he replied, “No harm will come.”

Ali told of a man coming to God’s messenger and saying, “I hastened to Mecca before shaving.” He replied, “Shave (or clip), for no harm will come.” Another came and said, “I sacrificed before throwing the pebbles.” He replied, “Throw them, for no harm wil come.”

I went out with God’s messenger to perform the pilgrimage, and the people were coming to him. One would say, “Messenger of God, I ran between as-Safa and al-Marwa before going round the Kaba,” or “I did something after its proper time, or ‘I did something before its proper time.’ He would reply, ‘No harm will come, except to one who defames a Muslim acting wrongfully. That is the one who will be in trouble and will perish.’”

Wabara said he asked Ibn Umar when he should throw pebbles at the jamras, to which he replied, “Throw them when your imam does so.” He repeated the question and received the reply, “We used to wait for the proper time, and when the sun passed the meridian we threw them.”

Salim told that Ibn Umar used to throw seven pebbles at the nearest1 jamra, saying “God is most great” after throwing each one. He would then go forward into the interior of the valley and after standing facing the qibla for a long time, making supplication and raising his hands, he would throw seven pebbles at the middle one, saying “God is most great” as often as he threw a pebble.

He would then turn to the left and go farther into the valley, and after facing the qibla, making supplication, raising his hands and standing for a long time, he would throw seven pebbles at the jamra of the Aqaba from the bottom of the wadi, saying “God is most great” each time be threw a pebble, but he did not stand beside it. Then he would depart and say, “This is how I saw the Prophet (sallallahu alayhi wa sallam) do it.”

Al-Abbas ibn Abd al-Muttalib asked permission from God’s messenger to spend in Mecca the nights which were spent at Mina on account of his office of supplying water, and he gave him permission. Bukhari and Muslim.

When God’s messenger came to the place for supplying water and asked for some, al-Abbas said, “Goto your mother, Fadl, and bring God’s messenger something to drink from her.”

He asked again for water, and he said, “Messenger of God, they are putting their hands in it.” He asked once more and drank some of it. He then went to Zamzam where they were exerting themselves in supplying water and said, “Go ahead, for you are engaged in a good work.”

Then pointing to his shoulder he said, “Were it not that you would be overpowered, I would go down and put the rope on this.” (This means that if the Prophet (sallallahu alayhi wa sallam) were seen drawing water from Zamzam himself others would think they had the right to do the same, and chose who had the office of drawing water would lose their privilege)

The Prophet (sallallahu alayhi wa sallam) prayed the noon, afternoon, sunset and evening prayer, after which he had a sleep, in al-Muhassab. (The valley opening on al-Abtah between Mecca and Mina; so called because of the pebbles in it) He then rode to the House and performed the circumambulation.

Abd al-‘AzIz ibn Rufai’ said he asked Anas ibn Malik to tell him something he knew about God’s messenger, viz. where he prayed the noon prayer on yaum at-tarwiya, and he replied that it was in Mina.

He asked where he had prayed the afternoon prayer on yaum an-nafr,(There are two days with this name, the first being the 12th of Dhul Hijja and the second the following day. The second of these is said to be the one referred to here) and he replied that it was in al-Abtah.(The part of the wadi of Mecca with small pebbles) He then said, “Do as your commanders do.” Bukhari and Muslim.

Aishah said that stopping at al-Abtah was not a sunna; God’s messenger stopped there simply because it was easier for him to depart from when he left. Bukhari and Muslim.

I put on the ihram at at-Tanim for an ‘umra, then entered and performed my ‘umra. God’s messenger waited for me in al-Abtah till I had finished, then ordered the people to move on. He set out, and when passing the House he performed the circumambulation before the morning prayer, then went off to Medina. I did not find this tradition in what the two shaikhs transmitted, but in Abu Dawud’s version, with a slight difference at the end.’’

Ibn Abbas told that the people were departing in all directions, so God’s messenger said, “None of you must go off till his obligations at the House are complete, except that this is remitted for a woman who is in her courses.” Bukhari and Muslim.

Aishah told that Safiya began to menstruate on the night before yaum an-nafr and said, “It looks as if I shall detain you;” whereupon the Prophet (sallallahu alayhi wa sallam) said, “How unlucky and annoying you are!” He asked whether she had performed the circumambulation on the day of sacrifice, and on being informed that she had, he told her to set off. Bukhari and Muslim.

Amr b. al-Ahwas said he heard God’s messenger ask at the Farewell Pilgrimage, “What day is this?” and receive the reply that it was the day of the greatest pilgrimage.

He then said, “Your lives, property and honour must be regarded by you with a sacredness like that of this day of yours in this town of yours. No wrongdoer must do wrong to himself,(This phrase has given rise to different explanations. Mirqat, 3, 250 prefers the one which says that this is a command not to wrong one another As this is a cause of wrongdoing to oneself the command has been worded in this manner) no wrongdoer must do wrong to his child, nor any child to his parent.

The devil has despaired of ever being worshipped in this town of yours, but he will receive obedience in your actions which you consider of little importance and will be satisfied with that.”

I saw God’s messenger on a greyish she-mule addressing the people at Mina in the forenoon, while Ali was repeating (He was repeating this for the benefit of those who were too far away to hear the Prophet (sallallahu alayhi wa sallam)) what he said, and some of the people were standing and others sitting.

Aishah and Ibn Abbas said that on the day of sacrifice God’s messenger postponed the circumambulation of the visit till night.

It was because the running between as-Safa and al-Marwa was performed first.)

Aishah reported the Prophet (sallallahu alayhi wa sallam) as saying, “When any of you throws pebbles at the jamra of the Aqaba every thing but women becomes lawful for him.” It is transmitted in Sharh as-sunna with the remark that its isnad is weak. In the version of Ahmad and Nasai on the authority of Ibn Abbas he said, “When one throws pebbles at the jamra everything but women becomes lawful for him.”

She said that God’s messenger hastened to Mecca at the ending of the day when he prayed the noon prayer. He then returned to Mina and remained there over the nights of the. tashriq days. (The 11th, 12th and 13th of Dhul Hijja. The name tashriq is explained as a reference to pieces the flesh of the sacrifices which pilgrims dry in the sun) He would throw pebbles at the jamra when the sun passed the meridian, throwing seven at each jamra and saying “God is most Great” with each pebble.

He would stand a long time at the first and second and make supplication, but while he threw pebbles at the third, he did not stand beside it.

Abul Baddah ibn Asim ibn Adi said on his father’s authority that God’s messenger gave licence to herdsmen of camels not to pass the night at Mina and throw pebbles on the day of sacrifice, then combine two days throwing after the day of sacrifice and throw the pebbles on one of them. Malik, Tirmidhi and Nasai transmitted it, Tirmidhi saying this is a sahih tradition.

Abdallah ibn Umar told that when a man asked God’s messenger what clothing one who was on pilgrimage should wear, he said, “Do not wear shirts, turbans, trousers, garments with head coverings, or shoes, unless one cannot get sandals and wears shoes, in which case he must cut them to come below the ankles; and you must not wear clothing which has any dye of saffron or wars (A plant of a yellow colour in the Yemen, like sesame. The word is also used for the colouring matter which is shaken out when the dower opens) Bukhari and Muslim. Bukhari added in a version, ‘A woman who is on pilgrimage must not be veiled, or wear gloves.’”

Ibn Abbas told of hearing God’s messenger saying in the course of an address, “When one who is on pilgrimage cannot get sandals he may wear shoes, and when he cannot get a lower garment he may wear trousers,” Bukhari and Muslim.

When we were with the Prophet (sallallahu alayhi wa sallam) at al- Jirana a desert Arab came to him wearing a tunic which was copiously perfumed (Literally “smeared copiously with khaluq.” This is a perfume composed of saffron and other elements, yellow and red being the predominant colours) and said, “Messenger of God, I entered the sacred state for the ‘umra while wearing this.’

He replied, ‘Wash the perfume which is on you three times, take off the tunic, then do in your ‘umra as you do in your hajj.’ Bukhari and Muslim.’”

Uthman reported God’s messenger as saying, “ One who is on pilgrimage may not marry, or give someone in marriage, or make a betrothal.”

The Prophet (sallallahu alayhi wa sallam) married Maimuna when he was on pilgrimage. Bukhari and Muslim.

Yazid b. al-Asamm, Maimuna’s nephew, told on Maimuna’s authority that God’s messenger married her when he was not in the sacred state. Muslim transmitted it. The shaikh and imam Muhyi as-Sunna has said that most people believe he married her when he was not in the sacred state, but the news of his marriage to her became public when he was performing the pilgrimage. Then when he had come out of the sacred state he cohabited with her at Sarif on the way to Mecca.

The Prophet (sallallahu alayhi wa sallam) used to wash his head when he was in the sacred state. Bukhari and Muslim.

The Prophet (sallallahu alayhi wa sallam) had himself cupped when he was in the sacred state. Bukhari and Muslim.

When a man has a complaint in his eyes while he is in the sacred state, he should apply aloes to them.

Umm al-Husain said she saw Usamah and Bilal, one of them holding the halter of God’s messenger’s she-camel, while the other raised his garment and sheltered him from the heat till he had thrown pebbles at the jamra of the Aqaba.

Kab ibn ‘Ujra told that the Prophet (sallallahu alayhi wa sallam) came upon him at al-Hudaibiya while he was still in the sacred state before entering Mecca. He was kindling a fire under a pot and lice were falling in large numbers over his face. He asked him whether the insects were annoying him, and when he replied that they were, he said, ‘Shave your head, and give a faraq (i.e. three sa’s) to six poor people, or fast three days, or sacrifice an animal.’ Bukhari and Muslim.’

Ibn Umar said he heard God’s messenger forbidding women to wear gloves or veils or any garment with dye of wars or saffron on it while they were engaged in the rites of pilgrimage; but afterwards they could wear any kind of clothing they liked dyed yellow, or silk, or jewellery, or trousers, or shirts, or shoes.

Riders would pass us when we were performing the rites of pilgrimage along with God’s messenger, and when they came by us one of us would let down her outer garment from her head over her face, and when they had passed on we would uncover our faces.

When the Prophet (sallallahu alayhi wa sallam) was in the sacred state he used to greasehimself with olive-oil which was not muqattat, which means perfumed.

Nafi said that Ibn Umar felt cold and told him to throw a garment over him; but when he threw a hooded cloak over him he said, “Are you throwing this over me when God’s messenger has forbidden those who are in the sacred state to wear it?”

Abdallah ibn Malik Ibn Buhaina said that God’s messenger had himself cupped from the middle of his head at Lahy Jamal (This is variously said to have been a place, a hill, or some water on the way between Mecca and Medina) on the road to Mecca when he was in the sacred state. Bukhari and Muslim.

God’s messenger had himself cupped on the surface of his foot because of a pain in it while he was in the sacred state. Abu Dawud and Nasai transmitted it.

God’s messenger married Maimuna when he was not in the sacred state and cohabited with her when he was not in the sacred state, and I was the messenger between them.

He presented to God’s messenger a wild ass when he was at al-Abwa or Waddan (A village not far from al-Abwa) and that he rejected it, but when he saw how he looked he said, “I rejected it only because I am in the sacred state.” Bukhari and Muslim.

He went out with God’s messenger and stayed behind with some of his companions who were in the sacred state, although he was not. They saw a wild ass before Abu Qatadah saw it, and when they saw it they ignored it; but when he saw it he mounted a horse of his and asked them to hand him his whip. When they refused, he took it, chased the wild ass and killed it.

Both he and they ate it, but afterwards they repented, so when they caught up on God’s messenger they asked him about it. He asked if they had any of it with them, and when they told him they had a leg, the Prophet (sallallahu alayhi wa sallam) took it and ate it. Bukhari and Muslim.

In a version by both of them it says that when they came to God’s messenger he asked whether any of them had ordered or suggested to him that he should chase it, and when they replied that they had not, he told them to eat the flesh that remained.

the rat, the crow, the kite, the scorpion and the biting dog. Bukhari and Muslim.

the snake, the pied crow, the rat, the biting dog and the kite. Bukhari and Muslim.

Jabir reported God’s messenger as saying, “The flesh of game is lawful for you when you are wearing the ihram, as long as you do not hunt it or have it hunted on your behalf.” Abu Dawud, Tirmidhi and Nasai transmitted it.

The Prophet (sallallahu alayhi wa sallam) said:, “Locusts are counted along with what is caught in the sea.” (Literally, ‘the game of the sea’)

The Prophet (sallallahu alayhi wa sallam) said:, “One who is in the sacred state may kill a dangerous wild beast.”

Abd ar-Rahman ibn Abu Ammar said he asked Jabir ibn Abdallah whether the hyena was considered game, and he said it was. He asked whether it might be eaten, and he said it might. He asked whether he had heard that from God’s messenger, and he said that he had. Tirmidhi, Nasai and Shafii transmitted it, Tirmidhi saying this is a hasan sahih tradition.

Jabir said he asked God’s messenger about the hyena and he replied, “It is game, and if one who is in the sacred state gets (Mirqat, iii, 262 says this may be either by buying it or hunting) it he should give a sheep as atonement.”

Khuzaima ibn Jazi said he asked God’s messenger about eating a hyena, and he replied, “Does anyone eat a hyena? ‘ He asked him about eating a wolf, and he replied, ‘Does any one with any good in him eat a wolf?’’”

When we were with Talha ibn Ubaidallah and were in the sacred state, some birds (The word tair may be either singular or plural. Mirqat, iii, 263 remarks that here it is plural; if not, it must refer to a large bird, as several people seem to have been present) were presented to him while he was asleep, and some of us ate but others refrained. Then when Talha awoke he agreed with those who had eaten, saying, “We ate such along with God’s messenger.”

God’s messenger had been detained, so he had his head shaved, had intercourse with his wives, and sacrificed his animals. Then he performed the ‘umra the following year.’

We went out with God’s messenger but the infidels of Quraish barred the way to the House, so the Prophet (sallallahu alayhi wa sallam) sacrificed his animals and had his head shaved, and his companions clipped their hair.

God’s messenger sacrificed before having his head shaved and ordered his companions to do the same.

Is the sunna of God’s messenger not enough for you? If any of you is detained from the pilgrimage he should perform the circumambulation of the House and go between as-Safa, and al-Marwa, then come right out of the sacred state and perform the pilgrimage the following year. He should sacrifice an animal, or fast if he cannot get any.

Aishah said that God’s messenger went in to visit Dubaa daughter of Az-Zubayr and said to her, “Perhaps you intended to perform the pilgrimage?” She replied, “I swear by God that I am suffering from pain,” so he said, “Perform the pilgrimage, but make a proviso saying, ‘O God, the place where I take off the ihram will be where Thou restrainest me’.” Bukhari and Muslim.

God’s messenger commanded his companions to substitute sacrificial animals at the ‘umra of Fulfilment (Umra al-qada’ The one performed in the year after the treaty made at al-Hudaibiya) for those they had sacrificed in the year of al-Hudaibiya.

Al-Hajjaj ibn Amr al-Ansari reported God’s messenger as saying, “If anyone breaks a leg or becomes lame he has come out of the sacred state and must perform the pilgrimage the following year.” Tirmidhi, Abu Dawud, Nasai, Ibn Majah and Darimi transmitted it, and Abu Dawud added in another version “or becomes ill.” Tirmidhi said this is a hasan tradition, but in al-Masabih it is called weak.

Abd ar-Rahman ibn Yamur ad-Dili told that he heard the Prophet (sallallahu alayhi wa sallam) say, “The pilgrimage is Arafa. He who gets to Arafa on the night of Jam (This would suggest that one is credited with taking part in the halt at Arafa if he gets there at any time before dawn on the night when the pilgrims are at al-Muzdalifa) before dawn has attained the pilgrimage.

The days at Mina are three, but if anyone hurries over matters in two days he is guilty of no sin, and if anyone is late he is guilty of no sin.”

Jabir said he heard God’s messenger say, “It is not allowable for any of you to carry weapons in Mecca.”

The Prophet (sallallahu alayhi wa sallam) entered, Mecca on the day of the Conquest with a helmet on his head, and when he pulled it off a man came to him and said, “Ibn Khatal (He was a renegade Muslim) is hanging on to the curtains of the Kaba.” He replied, “Kill him.” Bukhari and Muslim.

God’s messenger entered on the day of the Conquest of Mecca wearing a black turban, but not wearing the ihram.

Aishah reported God’s messenger as saying, “An army will set out to attack the Kaba, but in an extensive desert the first and last of them will be swallowed up.” She asked how the first and last of them would be swallowed up when among them there would be markets and people who were not of their number, to which he replied, “The first and last of them will be swallowed up, then they will be resurrected in a state agreeing with their intentions.” Bukhari and Muslim.

Abu Hurayrah reported God’s messenger as saying, “An Abyssinian with short legs will destroy the Kaba.” Bukhari and Muslim.

The Prophet (sallallahu alayhi wa sallam) said:, ‘ I seem to see him black and hen-toed pulling it down stone by stone.’

Yala ibn Umayyah reported God’s messenger as saying, “Storing up food to sell it at a high price in the sacred territory is a profanation of its sanctity.”

Ibn Abbas reported God’s messenger as saying to Mecca, “What a fine town you are, and how dear you are to me! Were it not that my people expelled me from you, I would live nowhere else.”

Abdallah ibn Adi ibn Hamra said he saw God’s messenger standing at al-Hazwara (Taj al-‘Arus gives two statements about this place, one saying it was a place at the gate of the wheat sellers, the other saying it was the market of Mecca which was later incorporated in the mosque when it was enlarged) and saying, ‘I swear by God that you are the best part of God’s earth and the part dearest to Him. Had I not been expelled from you I would not have gone out.’’

Ayyash ibn Abu Rabia al-Makhzumi reported God’s messenger as saying, “This people will continue to prosper as long as they give this sacredness due respect, but when they squander that they will perish.” Ibn Majah transmitted it. Chapter 16a.

Sad reported God’s messenger as saying, “I declare sacred the territory between the two lava plains of Medina, so that its large thorn trees may not be cut down, or its game killed.”

He also said, “Medina is best for them if they only knew. No one leaves it through dislike of it without God putting in it someone better than he in place of him, and no one will remain there in spite of its hardship and distress without my being an intercessor (or witness) on his behalf on the day of resurrection.”

The Prophet (sallallahu alayhi wa sallam) said:, “No one from among my people will endure the hardship and rigour of Medina without my being an intercessor on his behalf on the day of resurrection.”

He told that when the people saw the first fruits they brought them to the Prophet (sallallahu alayhi wa sallam), and when he received them he said, “O God, bless us in our fruits; bless us in our city; bless us in our sa; and bless us in our mudd. O God, Abraham was Thy servant, friend and prophet, and I am Thy servant and prophet.

He made supplication to Thee on behalf of Mecca, and I make on behalf of Medina the same supplication as he made on behalf of Mecca and as much again.” He would then call to him the youngest child and give him those fruits.

The Prophet (sallallahu alayhi wa sallam) said:, “Abraham declared Mecca sacred and made it a sacred area, and I declare Medina to be sacred throughout the area between its two mountain paths, so that no blood may be shed in it, weapons may not be carried in it for fighting, and leaves may not be beaten off trees in it except for fodder.”

Amir ibn Sad said that Sad rode to his castle in al-Aqiq and found a salve cutting down trees, or beating off their leaves, so he took what was on him. When Sad returned, the slave’s people came to him and asked him to return to their servant or to them what he had taken from their servant, but he replied, “God forbid that I should return anything which God’s messenger has given me as spoil;” and he refused to return it to them.

When God’s messenger came to Medina Abu Bakr and Bilal were prostrated with fever and when I went to God’s messenger and told him he said, “O God, make Medina as dear to us as Mecca, or more so, make it healthy, bless us in its sa and its mudd, and transfer its fever and put it in al-Juhfa.” Bukhari and Muslim.

Abdallah ibn Umar told of the vision the Prophet (sallallahu alayhi wa sallam) had about Medina. He said, “I saw a black woman with dishevelled hair go out of Medina and settle at Mahyaa, and interpreted it as meaning that the pestilence of Medina had been transferred to Mahyaa, which is al-Juhfa.”

Sufyan ibn Abu Zuhair told of hearing God’s messenger say, “The Yemen will be conquered and- people will come driving their camels gently, removing their families and those who are under their authority, but Medina would be best for them if they only knew. Syria will be conquered and people will come driving their camels gently, removing their families and those who are under their authority, but Medina would be best for them if they only knew.

‘Iraq will be conquered and people will come driving their camels gently, removing their families and those who are under their authority, but Medina would be best for them if they only knew.’ Bukhari and Muslim.”

Abu Hurayrah reported God’s messenger as saying, “ I have been commanded to go to a town which will devour all towns. People call it Yathrib, but it is Medina. It drives away people as the bellows drives away the impurity of iron.” Bukhari and Muslim.

Jabir ibn Samurah told that he heard God’s messenger say, “God called Medina Taba.”(Taj al-‘Arus says the objection to the name Yathrib was owing to the fact that the root from which this name comes has the meaning of corruption. Therefore Taba, which comes from a root meaning to be good, sweet, or pure, was considered better. Other forms which have been used are Taiba, al-Mutayyaba (or al-Mutayyiba))’

Jabir ibn Abdallah told of a desert Arab who had sworn allegiance to God’s messenger, but who, when he suffered from a bout of fever in Medina, came to the Prophet (sallallahu alayhi wa sallam) and said, “Cancel my oath of allegiance, Muhammad;” but God’s messenger refused. He came again with the same request and again he refused.

He came once more with the same request, and when he again refused, the desert Arab went off. God’s messenger then said, “Medina is like bellows which drives away its impurity and purifies what is good in it.” Bukhari and Muslim.

The Prophet (sallallahu alayhi wa sallam) said:, “The last hour will not come before Medina drives away its wicked people as the bellows drives away the impurity of iron.”

He reported God’s messenger as saying, “There are angels on the mountain roads of Medina, so neither plague nor the dajjal can enter it.” Bukhari and Muslim.

Anas reported God’s messenger as saying, “There is no town on which the dajjal will not tread, with the exception of Mecca and Medina. There is none of its mountain paths which does not have angels in it drawn up in rows and guarding it. He will then go down to the marshy land, and Medina will put its people into commotion three times; then every infidel and hypocrite will go out to him.” Bukhari and Muslim.

Sad reported God’s messenger as saying, “No one will act deceitfully towards the inhabitants of Medina without being dissolved as salt is dissolved in water.” Bukhari and Muslim.

When the Prophet (sallallahu alayhi wa sallam) returned from a journey and looked at the walls of Medina he made his camel hasten, and if he was on a horse (Dabba. This word is used for either a horse or a mule, and although it is feminine it is used for either male or female) he urged it on through love of Medina.

He told of the Prophet (sallallahu alayhi wa sallam) coming in sight of Uhud and saying, “This is a mountain which loves us and which we love. O God, Abraham declared Mecca sacred, and I declare the land between its (Medina’s) two lava plains to be sacred.” Bukhari and Muslim.

Sahl ibn Sad reported God’s messenger as saying, “Uhud is a mountain which loves us and which we love.”

Sulaiman ibn Abu Abdallah said he saw Sad ibn Abu Waqqas seize a man who was hunting in the sacred territory of Medina which God’s messenger had declared to be sacred and take away his clothes from him. His patrons came to him and spoke to him about it, but he replied, “God’s messenger declared this sacred territory to be sacred, saying that if anyone caught someone hunting in it he should take from him what he had, so I will not return to you a provision which God’s messenger has given me; but if you wish I shall pay you its value.”

Salih, a client of Sad, said that Sad found some of the slaves of Medina cutting down some of the trees of Medina and took away their equipment. He then said, i.e. to their owners, that he had heard God’s messenger prohibiting the cutting of any of the trees of Medina and saying, “If anyone cuts any of them, what is taken from him goes to the one who seizes him.”

Az-Zubayr reported God’s messenger as saying, “The game and large thorn trees of Wajj are sacred being declared a sacred belonging of God.” Abu Dawud transmitted it.

Muhyi as-Sunna said Wajj was mentioned by some as being in the neighbourhood of at-Taif. (There is another sentence here which cannot easily be fitted in with the translation. It says that al-Khattabi used annahu in place of annaha. In the preceding phrase annaha is used with reference to Wajj. The point of the extra sentence is that al-Khattabi used the masculine pronominal suffix in place of the feminine)

Ibn Umar reported God’s messenger as saying, “Let him who can die in Medina, for I shall intercede for those who die in it.”

Abu Hurayrah reported God’s messenger as saying, “The last of the towns of Islam to become a ruin will be Medina,”

Medina, al-Bahrain, (In eastern Arabia, on the Persian Gulf)* or Qinnasrin.(In Syria)

The Prophet (sallallahu alayhi wa sallam) said:, “The terror of the antichrist will not enter Medina. That day it will have seven gates with two angels at each gate.”

The Prophet (sallallahu alayhi wa sallam) said:, “O God, put in Medina twice as much blessing as Thou hast put in Mecca.” Bukhari and Muslim.

A man of the family of al-Khattab reported the Prophet (sallallahu alayhi wa sallam) as saying, “He who purposely comes to visit me will be under my protection on the day of resurrection; he who lives in Medina and endures its difficulty will have me as a witness and intercessor on the day of resurrection; and he who dies in one of the two sacred territories will be raised by God on the day of resurrection among those who will be safe.” Ibn Umar traced the following back to the Prophet (sallallahu alayhi wa sallam), “He who performs the pilgrimage and visits my grave after my death will be like him who visited me in my lifetime.” Baihaqi transmitted the two traditions in Shuab al-iman.

God’s messenger was sitting when a grave was being dug in Medina. A man looked down into the grave and said, “What a bad-resting-place for a believer!” God’s messenger thereupon retorted, “What a bad thing you have said!” and the man replied, “I did not mean that; I meant that being killed in God’s path.” God’s messenger said, “Nothing compares with being killed in God’s path. There is no other region in the earth in which I would prefer my grave to be,” saying it three times.

Ibn Abbas told that Umar ibn al-Khattab said he had heard God’s messenger say when he was in the wadi of al-Aqiq, “A visitant from my Lord came to me last night, telling me to pray in this blessed wadi and an ‘umra and a hajja’”