النص المفهرس

581
Translation & Commentary of MISHKATUL MASAABIH
Vol.2
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Abbas .2530
appointed al-Aqiq as the miqat of the people of the east. 1
COMMENTARY: Al-Atiq is a place around Dhat Irq. The people of the east are those
whose lands are to the east of Makkah outside the Haram. They are also called the Iraqis.
(٢٥٣١) وَعَنُ عَائِشَةَ أَّ تَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَقَّتَ لِأَهْلِ الْحِرَاقِ ذَاتَ عِرُقٍ-(رواهابوداود والنسائى)
2531. Sayyidah Ayshah رضى الله عنها narrated that Allah's Messenger صلى الله عليه وسلم fixed
Dhat Irq as the miqat of the people of Iraq.2
PREFERABLE TO ASSUME THE IHRAM (PILGRIM-ROBE) BEFORE THE MIQAT
(٢٥٣٢) وَعَنْ أُمِّ سَلَمَةَ قَالَتُ سَمِعْتُ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ مَنْ أَهْلَّ مَحَبَّةٍ أَوْ عُمْرَةٍ مِنَ الْمَسْجِدِ
الْأَقْفى إِلى الْمَسْجِدِ الْحَرَامِ غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَمَا تَأَخَّرَ أَوْ وَجَبَتْ لَهُ الْجَنَّةُ- (رواه ابوداود وابن ماجة)
2532. Sayyidah Umm Salamah qe als+, narrated that she heard Allah's Messenger
ytleångto say that if anyone assumes the ihram (pilgrim-robe) for Hajj (pilgrimage)
or umrah from Masjid Al-Aqsa to the Masjid Al-Haram then his sins, the previous
as well as the latest, are forgive, or paradise is assured to him.3
COMMENTARY: The 'or' between the words 'Hajj (pilgrimage)' and 'umrah' is to
differentiate 'one of the two, But the or between forgiven and paradise is the narrator's
uncertainty about which of the two the Prophet Muhammad صلى اللهعليه وسلم spoke.
Anyone who begins his journey for Hajj (pilgrimage) from Bayt ul Maqdis (Jerusalam) at
Masjid al-Aqsa passes through Madinah on his way to Makkah. He is very fortunate that
he touches three sacred cities and his journey too is for a sacred cause. Hence, he entitles
himself to the great reward promised in the hadith (tradition).
Some scholars say that this hadith (tradition) suggests that the further the place where the
ihram (pilgrim-robe) is assumed, the more the reward. Therefore Imam (leader) Abu Hanifah
us ino, said that to assume the ihram (pilgrim-robe) at a place ahead of the miqat, or even at
one's home, is better, Imam (leader) Shafi'I altos, gave one verdict in agreement with this
opinion of Abu Hanifah at >>, but this is on condition that one is able to respect the
conditions and prohibitions of the ihram (pilgrim-robe). If he is unable to do so then he
should assume the ihram (pilgrim-robe) at the miqat itself.
The Hanafis have both allowed and classified as makruh(unbecoming) the assumption of
the ihram (pilgrim-robe) before the months of Hajj (pilgrimage) (Shawwal, Dhul qa'dah and
Dhul Hajj (pilgrimage)ah before its ten initial days) Imam (leader) Maalik aldas, and Imam
(leader) Ahmad us àn », also regard it as makruh(unbecoming) (disliked). Imam (leader)
Shafi'I que du +, grave one verdict that it is not correct to assume the ihram (pilgrim-robe)
before the months of Hajj (pilgrimage), but his operative ruling is that if anyone assumes the
ihram (pilgrim-robe) before the months of Hajj (pilgrimage) then his ihram (pilgrim-robe) will
be regarded to be of umrah, not of Hajj (pilgrimage).
1 Abu Dawud # 1740, Tirmidhi # 832.
2 Abu Dawud # 1739, Nasa'i # 2656.
3 Abu Dawud # 1741, Ibn Majah # 3001, Musnad Ahmad 6.299.

Vol.2
Translation & Commentary of MISHKATUL MASAABIH
582
اَلْفَضِلُ الثَّالِثُ
SECTION III
AVOID BEGGING DURING HAJJ (PILGRIMAGE)
(٢٥٣٣) عَنِ ابْنِ عَبَّاسِ قَالَ كَاتَ أَهْلُ الْيَمَنِ يَحُجُوْكَ فَلَا يَتَزَّوَّدُونَ وَيَقُوْلُوْنَ تَخُنُّ الْبُتَوَِّلُونَ
فَإِذَا قَدِمُوْا مَكَّةَ سَأَلُوا النَّاسَ فَأَنْزَلَ اللَّهُ تَعَالِى وَتَزَوَّدُوا فَإِنَّ خَيْرَ الزَّادِ التَّقْوى- (رواه البخارى)
2533. Sayyiduna Ibn Abbas us a>, said that when the people of Yemen performed
Hajj (pilgrimage), they did not bring provision but pleaded that they had trust in
Allah. When they arrived in Makkah, however, they resorted to begging from the
people. So, Allah revelled:
وَتَزَوَّدُوْا فَإَِّ خَيْرَ الزَّادِ التَّقْوى
{And take provision with you, (however) the best provision indeed in piety. 1(2: 197)
COMMENTARY: Those people had a misconception of tawakkal (trust in Allah). They
were told to keep provision with them and not to stop too low to begging. It is not correct
to proceed for Hajj (pilgrimage) without equipping oneself with provision of the journey if
one is not confident that he will not beg and put himself to inconvenience and not be able
to discharge the rites of Hajj (pilgrimage) perfectly, and put others to inconvenience too.
The verse and the hadith (tradition) suggest that it is not contrary to tawakkal to carry
necessary provisions. Of course, if anyone adopts only tawakkal and caries no means there
is no harm if he is resolute and persevering. That should be true tawakkal, however.
WOMEN'S JIHAD IS HAJJ (PILGRIMAGE) & UMRAH
(٢٥٣٤) وَعَنْ عَائِشَةً قَالَتْ قُلْتُ يَا رَسُولَ اللهِ عَلَى النِّسَاءَ جِهَادْ قَالَ نَعَمُ عَلَيْهِنَّ جِهَادْ لَاقِتَالَ فِيْهِ الْحُجُّ
وَالْعُمْرَةُ- (رواه ابن ماجة)
2534. Sayyidah Ayshah \'s & +, narrated that she asked, "O Messenger of Allah, is
jihad fard(compulsory) on women?" He said, 'Yes. It is jihad in which is no fighting.
It is Hajj (pilgrimage) and u mrah."2
COMMENTARY: Islam has not prescribed jihad on woman but rather than deprive them
of its great reward has elevated Hajj (pilgrimage) and umrah to its level for them. Though
there is no fighting in it, it calls for strenuous effort and a journey away from home.
WARNING TO THOSE WHO FAIL TO PERFORM HAJJ (PILGRIMAGE) FOR NO
REASON
(٢٥٣٥) وَعَنْ أَبِي أُمَامَةً قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ لَمْ يَمْنَعْهُ مِنَ الْحُجِّ حَاجَةٌ ظَاهِرَةٌ أَوْ
سُلْطَانْ جَائِرْ أَوْ مَرَضْ حَابِسْ فَمَاتَ وَلَمْ يَحُمَّ فَلْيَّهُثُ إِنْ شَاء يَهُوْدِيًّا وَإِنْ شَاء نَصْرَانِيًّا-(رواه الدارمى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Umamah .2535
said, "If any one is not obstructed from performing Hajj (pilgrimage) by an obvious
excuse, an oppressive king or an illness that confines him yet he dies without
performing Hajj (pilgrimage), then he may die, if he wishes as a Jew, or, if he
1 Bukhari # 1523, Abu Dawud # 1730.
2 Ibn Majah # 2901.
-

583
Translation & Commentary of MISHKATUL MASAABIH
Vol.2
wishes, as a Christian."1
COMMENTARY: If anyone fears for his life and property during the journey at the hands
of a monarch or rulers who are cruel then Hajj (pilgrimage) is not fard(compulsory) on him
even though he may have met the other conditions of Hajj (pilgrimage). Similar, such
diseases as restrict movement absolve one from the obligation of Hajj (pilgrimage). These
include the bind, paralyzed, etc.
Hence, the hadith (tradition) means that if anyone meets all the conditions of Hajj
(pilgrimage) and nothing hinders him from proceeding yet he does not perform Hajj
(pilgrimage) then he may die a Jew or a Christian. This warning has been explained against
hadith (tradition) # 2521.
PILGRIMS ARE ALLAH'S GUESTS
(٢٥٣٦) وَعَنْ أَبي هُرَيُرَةَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ الْحَاءُّ وَالْعُمَّارُ وَفْدُ اللَّهِإِنْ دَعَوْهُ أَجَابَهُمْ
وَإِنِ اسْتَغْفَرُؤُهُ غَفَرَلَّهُمْ - (رواه ابن ماجة)
صلى الله narrated that the Prophet Muhammad رضى الله عنه Sayyiduna Abu Hurayrah .2536
, Ale said, "The pilgrims whether performing Hajj (pilgrimage) or performing
umrah are guests of Allah. If they pray to him, he answers them and if they seek
His forgiveness, He forgives them."2
COMMENTARY: Ka'bah is Allah's House. Visitors to it are His guests. As their host, Allah
cares for all their permissible needs.
(٢٥٣٧) وَعَنَّهُ قَالَ سَمِعْتُ رَسُولَ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ وَفْدُ اللَّهِ ثَلَاثَةُ الْغَازِىُ وَالُحَاجُ
وَالْمُهْتَمِرُ- (رواه النسائى والبيهقى فى شعب الايمان)
2537. Sayyiduna Abu Hurayrah wan, narrated that he heard Allah's Messenger ~
pujols in say, "The guests of Allah are of three kinds; the warrior, the pilgrim who
performs Hajj (pilgrimage) and the pilgrim who performs umrah."3
SALAAM & HANDSHAKE WITH RETURNING PILGRIMS
(٢٥٣٨) وَعَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا لَقِيْتَ الْحَانَّ فَسَلِّمُ عَلَيْهِ وَصَافِحُهُ وَمُرُهُ
أَنْ يَسْتَغْفِرَلَكَ قَبْلَ آَنْ يَدُخُلَ بَيْتَهُ فَإِنَّه مَنُفُوْرٌ لَّه(رواه احمد)
2538. Sayyiduna Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"When you meet him who has performed Hajj (pilgrimage) greet him with salaam,
shake hands with him and request him to make istighfar for you before he enters
his house because he is one who is forgiven."4
COMMENTARY: A person who has performed Hajj (pilgrimage) has his prayers answered
from the time he enters Makkah till forty days after he returns home. In the past , people
used to receive returning pilgrims warmly. Their objective was to shake hands with them
1 Darimi # 1785.
2 Ibn Majah # 2892.
3 Ibn Majah # 2892, Nasa'i # 2626, Bayhaqi I shabul Eeman.
4 Musnad Ahmad 2-69.

Vol.2
Translation & Commentary of MISHKATUL MASAABIH
584
who has been forgiven and gain some of the blessings before they occupied themselves
with worldly pursuits. Today, this spirit has given way to ostentation and pretence.
This hadith (tradition) to instructs that even before a pilgrim enters his home, we must
shake hands with him before he engages in worldly tasks and mingles with his family. Till
this time, he is said to be in Allah's path and innocent of sins and hence one whose prayers
are granted. We are instructed to request him to make istighfar for us so that Allah will
answer his prayer and forgive us.
The ulama (Scholars) say that one who performs umrah, who wages jihad and who seeks
religious knowledge are all like the pilgrim who has performs Hajj (pilgrimage). When these
people return home, we should offer them salaam, shake hands with them and request
them to make istighfar for us before they enter their homes because they are forgiven.
A PILGRIM WHO DIES GETS FULL REWARD
(٢٥٣٩) وَعَنُ أَبِيْ هُرَيُرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ خَرَجَ حَاجًّا أَوْ مُعْتَمِرًا أَوْ غَازِيًّا ثُّ
مَاتَ فِي طَرِيْقِهٍ كَتَبَ اللَّهُ لَهُ أَجْرَ الْغَازِى وَالْحَاءِّ وَالْمُعْتَمَرِ - رَوَاءُ الْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانِ.
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .2539
said, "If anyone proceeds to perform Hajj (pilgrimage) or umrah, or as a warrior and
dies on his way, then Allah writes for him the reward of the warrior, the pilgrim
performing Hajj (pilgrimage) and the pilgrims performing umrah."1
COMMENTARY: The seeker of religious knowledge is also in the fold of these people. If
anyone goes out of his home in pursuit of religious knowledge and dies on his way then he
will get the reward of a scholar.
MAKKAH & MADINAH
Some basic information about Hajj (pilgrimage) has been given in this chapter and its
commands and rules will follow in succeeding chapter. Makkah is the central place of this
great worship and good fortune. Madinah is the heartbeat of every Muslim. It is the land of
the beloved. Every pilgrim loves to visit Madinah.
Hence, we present a brief historical and geographical account of these two places. Of
course chapters, on the merits of these two places will follow.
MAKKAH: The Bayt Allah or house of Allah is situated here. It is a city of al-HIjaz in Saudi
Arabia, in the wadi (valley) Ibrahim. It is about three hundred and fifty feet above sea level.
Its latitude is 21ºN and longitude 29.5°E. Its population is four hundred thousand, or more
than that. It is situated about 78 kilometres away from the seashore.
Makkah is also known as Bakkah, Umm ul Qura and Balad ul Amin, but the most common
and well-known name is Makkah. The land where it is situated is uncultivable, a narrow
and deep valley. It was once a waterless, grassless desert, uninhabited. It extends in the
valley more than five miles from east to west and is more than two miles breadth wise. It is
also called Batha because it lies in the path of onrushing flood waters. The valley of
Makkah is surrounded by two mountain ranges extending from the west to the east, one of
them is in the north and the other in the south, and both ranges are called Akhshaban. The
Torah refers to them as Jibal Faran (Faran mountains).
About four thousand years ago, Prophet Ibrahim ,> Ja,le brought his wife, Sayyidah Hajrah
1 Bayhaqi # 4100.
!

585
Translation & Commentary of MISHKATUL MASAABIH
Vol.2
palude, and young son, Sayyiduna Ismail priate to this desert wilderness, and settles them
here. He also rebuilt the ka'bah at that time. Besides, he prayed to Allah to'cause some of
mankind to inhabit the land. Since then this desolate place attracted the neighbouring
people - rather, all the worlds dwellers - to it. Allah's worshippers turn toward it five
times a day for salah (prayer) and will keep facing it.
The progeny of Sayyiduna Ismail , Junte settled here and even spread in the surroundings.
The Quraysh became the trustee and residents of this place. And, it was here that, among
the Quraysh, was born the supreme guide and Allah's last Messenger the chief of the two
worlds tle au Lo. He conveyed to the world, from this sacred city. Allah's last message
and religion, Islam. Here, began every effort and exertion to propagate Islam worldwide.
In the beginning the makkans dwelled in tents. Two hundred years before the hijrah, the
Prophet Muhammad's صلى الله عليه وسلم ancestor Qusay ibn Kilab came from shaam (Syria and
adjoining areas) and he initiated erection of houses. With the advent of Islam, the city
continued to prosper so that, presently, it is the biggest city of its neighbourhood and
Islam's most important and central city.
There is only one spring in the city, the only source of water, called zamzam. There is no
well. Paucity of water forbade cultivation of any sort, but not a large supply of water has
made it possible to grow some grass and plants. Earlier a river was diverted at a point near
Ta'if and it was called River Zubaydah having been commissioned by the mother of Amin
ur Rashid, Zubaydah. It was expended with time and other means of water supply were
tapped. The present government has made a solid arrangement for supply of water so that
there is no shortage of water now.
Since Makkah is sandwiched between mountains, it is a very hot place. Its winter is very
mild. It is very unbearable in summer. It rains only in winter, not more than about five
inches annually. Summer begins in March and continues till October.
MADINAH: Madinah is about four hundred and thirty two kilometers to the north of
Makkah. To its western side at about one hundred kilometers lies the sea and the famous
seaport of the area, Yanbu al Bahr.
Madinah lies about the middle of the highway between Makkah and Shaam. It is situated
at 24.35º North and 39.52 East.
When the infidels of Makkah made life difficult for the Muslims and persecuted them, it
became nearly impossible to preach Islam. So, on receiving Allah's commands, the Prophet
Muhammad صلى الله عليه وسلم instructed the sahabah (Prophet's companions) رضى الله عنهم to
emigrate to Madinah and he himself followed them to it. Thus the centre of propagation of
Islam moved to Madinah. From here. The light of Islam dispersed beyond the limits of
Arabia into the entire world.
Before the Prophet Muhammad's ,,le ano arrival, this city was known as yathrib. He
changed its name to Madinah and it came to be called Madinatur Rasul, the city of the
Messenger. Its other names are: Tabah, Tayyibah, Ta'ibah, Ardullah, Darul hijrah, Bayt
RasulAllah Haram Rasul Allah, Mahbubah, Hasanah, and so on. These are found in
ahadith (tradition) and other texts, but Madinah is the most famous name.
In contrast to Makkah, Madinah is an evergreen, verdurous, cultivable city, Apart from its
western side, there are gardens on all its other sides producing dates, grapes and variety of
other fruits in a large quantity. Its fields are cultivated and its climate is moderate. There
are no mountain surrounding it, but gardens enclose it from different sides and it is twelve

586
Translation & Commentary of MISHKATUL MASAABIH
Vol.2
thousand five hundred feet above sea level. It has extreme summer and winter, and it is
said to be an invigorating, healthy city.
When the Prophet Muhammad صلى الله عليه وسلم arrived here, its climate was very unpleasant.
Illness and epidemics were common. Both Sayyiduna Abu Bakr us an », and Sayyiduna
صلى الله عليه وسلم became seriously ill on coming here. The Prophet Muhammad رضى الله عنه Bilal
prayed for its climate to become aggreable and his prayer was granted.
The mountains Hurratul Waqim and Hurratul Wabrah lie on its east and west respectively.
On its south is the Mount Uhud in whose proximity the Battle of uhud was fought. There
are at this place graves of many sahabah (Prophet's companions) sản , including of
Sayyiduna Hamzah wan+). The Mount uhud is about two and a '.alf miles away from the
city. To its south are two mountains ayr („ J .: ) and two suburbs, Quba and Awaly.
Between Hurratul Waqim and Hurratul Wabrah, to the north but somewhat isolated is the
Mount sal (جبل سلع) It was here that the Prophet Muhammad صلى الله عليه وسلم and his sahabah
(Prophet's companions) (ano, has dug trenches together in 4 AH to block the path of the
infidels into Madinah. This event came to be known as Ghazwah Ahzab (Battle of the
confederates) or Ghazwah Khandaq (Battle of the Trenches).
The trenches were dug in the form of a crescent from Hurratul Waqim to Hurratul Wabrah and
dug from behind the Mount sal. The Muslim army was positioned at the base of Mount sal.
The Prophet Muhammad's صلى الله عليه وسلم beautiful mosque is situated in about the centre of
the city in a rectangular form. In the eastern portion of the mosque at the southern corner is
t he Prophet Muhammad's صلى الله عليه وسلم grave In which he rests. His two honourable
companions. Abu Bakr رضى الله عنه and Umar Faruq رضى الله عنه are also buried by his side.
CHAPTER - II
THE IHRAM (PILGRIM-ROBE) AND THE
TALBIYAH (ASSUMING THE IHRAM (PILGRIM-
ROBE) AND CALLING HE LABAYK)
بَابُ الْإِحْرَامِ وَالتَّلْبِيَةِ
'Ihram (pilgrim-robe)' means to make unlawful. Many things become unlawful for the
pilgrim, so this word is used to denote that (as of that moment) these things are forbidden.
The clothing consists only of a sheet of cloth covering the upper body and a waist-wrapper
over the lower body waist-wrapper over the lower body waist-down, with the intention to
perform Hajj (pilgrimage) or umrah, and it is called the ihram (pilgrim-robe).
'Talbiyah' is to call the labayk. It is:
لَبَيْكَ اَللّهُمَّ لَبَّيْكَ لَبَّيْكَ لَّا شَرِيْكَ لَكَ لَبَّيْكَ إِّ الْحُمُدَ وَالنِّعْمَةَ لَكَ وَالْمُلُكَ لَكَ لَاشَرِيْكَ لَكَ
SECTION I
الفضل الآول
APPLYING PERFUME WHILE IN THE STATE OF IHRAM (PILGRIM-ROBE)
(٢٥٤٠) عَنُ عَائِشَةً قَالَتْ كُنْتُ أُطَيِّبُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لِإِخْرَامِهِ قَبْلَ أَنْ تُجْرِمَ وَحِلّه
قَبْلَ آَنْ تَطُوْفَ بِالْبَيْتِ بِطِيْبٍ فِيْهِ مِسْتْ كَأَنِّ انْظُرُ إِلَى وَبِيُصِ الِيْبٍ فِي مَفَّارِقِ رَسُولِ اللهِ صَلَّى اللهُ
3

587
Translation & Commentary of MISHKATUL MASAABIH
Vol.2
عَلَيْهِ وَبَلَّمَ وَهُوَ مُحْرِمٌ- (متفق عليه)
2540. Sayyidah Ayshah que a+, narrated that she used to apply perfume to Allah's
Messenger , te à o for his ihram (pilgrim-robe) before he assumed the ihram
(pilgrim-robe) and when he relinquished his ihram (pilgrim-robe) before he
circumambulated the House with a perfume of musk. She said, "It is as though I
still see the shine of the perfume at the parting of the hair of Allah's Messenger
while he was in the state of the ihram (pilgrim-robe)."1
COMMENTARY: If perfume is applied on the clothing of ihram (pilgrim-robe) before it is
assumed then there is no harm in it even if the fragrance persists after assuming the ihram
(pilgrim-robe). Imam (leader) Abu Hanifah als, and Imam (leader) Ahmad antes, hold this
contention that perfume may be applied before assuming the ihram (pilgrim-robe) but not
afterwards. Imam (leader) Malik alu, and Imam (leader) Shafi'I als), however, contend
that it is makruh(unbecoming) to apply a perfume before assuming the ihram (pilgrim-robe)
it its fragrance persists even after assuming the ihram (pilgrim-robe).
Before we explain the second portion of the hadith (tradition), we must remember that on
the 10th Dhul Hijjah, the pilgrims come to Mina from Muzdalifah. There they perform the
rami jamrah uqbah and put off their ihram (pilgrim-robe) so that whatever (lawful) was
forbidden in the state of ihram (pilgrim-robe) becomes legal again except sexual intercourse
or suggestion of it to women. This becomes permissible only after tawaf ifadah in Makkah.
صلى الله عليه وسلم said that she applied perfume to Allah's Messenger رضى الله عنها Sayyidah Ayshah
again when he relinquished the ihram (pilgrim-robe) on coming to Mina and making the
rami jimrat uqbah though he had not yet performed the tawaf ifadah.
TALBID & TALBIYAH (MATTED HAIR & LABBAYK)
(٢٥٤١) وَعَنِ ابْنِ عُمَرَ قَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَى اللهُ عَلَيْهِ وَسَلَّمَ يُهِلُّ مُكَبِّدًا يَقُولُ لَبَيْكَ اَللَّهُوَّ لَبَيْكَ
لَبَّيْكَ لَا شَرِيْكَ لَكَ لَبَيْكَ إِّ الْحَمْدَ وَالنِّحْمَةَ لَكَ وَالْمُلْكَ لَا شَرِيْكَ لَكَ لَا يَزِيْدُ عَلَى هَؤُلَاءِ
الْكَلِمَاتِ - (متفق عليه)
صلى الله عليه narrated that he heard Allah's Messenger رضى الله عنه Sayyiduna Ibn Umar .2541
, call (the talbiyah) in a loud voice while his hair was matted:
لَّيْكَ اَللَّهُمَّ لَبَيْكَ لَبَيْتَ لَا شَرِيْكَ لَكَ لَبَّيْكَ إِّ الْحُمْدَ وَالنِّعْمَةَ لَكَ وَالْمُلْكَ لَّا شَرِيْكَ لَكَ
{I am here, O Allah! I am here! I am here; you have no partner. I m here! Surely, all
praise and grace are Yours, and the dominion. You have no partner.}
He did not add over these words.2
COMMENTARY: The Arabic word (+) (talbid) translated as 'matted' implies applying
henna or any other sticking material to the hair on the head to keep hair together. Also, dust
and lice will be kept away. The pilgrims may do it before assuming the ihram (pilgrim-robe).
The ulama (Scholars) differ on the saying of the talbiyah or labayk. Imam (leader) Abu
1 Bukhari # 1539, Muslim # 37-1189, Abu Dawud # 1745, Tirmidhi # 918, Nasa'i # 2693, Ibn Majah #
2926, Muwatta # 17, Musnad Ahmad 6.98, Darimi # 183.
2 Bukhari # 1540, Muslim # 21-1184, Abu Dawud # 1747, Ibn Majah # 3047, Musnad Ahmad 2-131.

588
Translation & Commentary of MISHKATUL MASAABIH
Vol.2
Hanifah &t , regards it as a condition for the ihram (pilgrim-robe) to be correct. Imam
(leader) Maalik says that while talbiyah is not wajib (obligatory) but if it is neglected then
one will have to pay the dumm (which is sacrificing an animal). Imam (leader) Shafi'I alas,
says that talbiyah is a sunnah(Practice of Holy Prophet Muhammad (, ,le ao) and if it is
neglected, no expiation (dumm) is necessary.
The prophet Muhammad ,le ano used only these words in talbiyah generally. Other
versions give more words and the verdict is that it is makruh(unbecoming) to cut down the
words of talbiyah as given here, and to add (those) more words is not
makruh(unbecoming), but mustahab (desirable).
All the ulama (Scholars) agree that it is mustahab (desirable) to call t! e talbiyah in a raised voice.
WHEN TO CALL THE TALBIYAH
(٢٥٤٢) وَعَنْهُ قَالَ كَاتَّ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا أَدْخَلَ رِجْلَهُ فِى الْغَرْزِ وَاسْتَوَتُ بِهِ نَاقَتُهُ
قَائِمَةً أَهَلَّ مِنْ عِنْدِ مَسْجِدٍ ذِى الُلَيْفَةِ ۔ (متفق عليه)
صلى الله عليه وسلم narrated that when Allah's Messenger رضى الله عنه Sayyiduna Ibn Umar .2542
put his feet in the stirrup and his she camel stoop up with him (seated on it), he
called the talbiyah in a loud voice from near the mosque of Dhul Hulayfah.1
COMMENTARY: The Prophet Muhammad ,le & prepared for his journey for the
Farewell pilgrimage and offered the salah (prayer) of zuhr in Madinah. He offered the salah
(prayer) of asr at Dhul Hulayfah which is the miqat of the people of Madinah. He spent the
night there and assumed the ihram (pilgrim-robe) in the morning.
While this hadith (tradition) says that the Prophet Muhammad صلى الله عليه وسلم sat down on the
camel's back and called the labayk after the camel stood up, another hadith (tradition) says
that he offered two raka'at optional salah (prayer) for the ihram (pilgrim-robe) and called the
labayk. Another hadith (tradition) says that he reached bayda, an elevated place, and called
the labayk. Hence, there are three different versions of when the Prophet Muhammad at.
.called the labayk عليهوسلم
Imam (leader) Shafi'I ales, abides by the first version which is the hadith (tradition) under
discussion. According to him, the pilgrim must call the labayk after sitting on his camel or
whatever kind of conveyance be uses.
Imam (leader) Abu Hanifah Àla>), Imam (leader) Maalik alus, and Imam (leader) Ahmad
at das, have followed the second version. According to these three Imam (leader)s, it is
mustahab (desirable) to offer two raka'at salah (prayer) (optional), form the intention to assume
the ihram (pilgrim-robe) and while still at the prayer rug the labayk may be called, but it is
better to call it immediately after the salah (prayer).
صلى الله عليه وسلم The three versions are reconciled by assuming that the Prophet Muhammad
offered this salah (prayer) and called the labayk while at the prayer rug. Again he called the
labayk after sitting on the she camel. And, once again, he called the labayk at Bayda.
This is why the ulama (Scholars) have said that labayk may be called with every change in
situation, time and place. Such a repetition is mustahab (desirable).
1 Bukhari # 2865, Muslim # 22-1187, Abu Dawud # 1773, Nasa'i # 2757, Ibn Majah # 2916, Darimi #
1929, Musnad Ahmad 2-18, Muwatta Maalik # 20-9-29.

589
Translation & Commentary of MISHKATUL MASAABIH
Vol.2
So, the Prophet Muhammad صلى الله عليه وسلم called the labayk three times in this manner. The
narrator, in each case, thought that he had called it where he had heard the Prophet
Muhammad صلى الله عليه وسلم . Therefore, each of them reported just as he had heard the Prophet
Muhammad صلى الله عليه وسلم. This reconciliation is based on the hadith (tradition) of Sayyiduna
Ibn Abbas رضى الله عنه that Shaykh Abdul Haq رحمه الله has cited in Ash'ah al lam'at on the
authority of the sharh kitab Kharqi.
ABOUT TALBIYAH & KINDS OF HAJJ (PILGRIMAGE)
(٢٥٤٣) وَعَنْ أَبِى سَعِيْدِنِ الْخُدْرِيِّ قَالَ خَرَجْنَا مَعَ رَسُولِ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ نَصْرُُ بِالْحُجِّ صُرَاخًا-
(رواه مسلم)
2543. Sayyiduna Abu Sa'eed Khudri رضى الله عنه narrated that they set out with Allah's
Messenger صلى الله عليه وسلم with their voices very loud for the Hajj (pilgrimage) (calling
the labayk).1
COMMENTARY: Only Hajj (pilgrimage) is mentioned because Hajj (pilgrimage) is the real
pilgrimage, Besides, the narrator spoke of himself and of those who called the talbiyah only
for Hajj (pilgrimage), or this hadith (tradition) speaks of those who performed the Hajj
(pilgrimage) ifrad and assumed the ihram (pilgrim-robe) for it.
This hadith (tradition) says nothing about The Prophet Muhammad صلى الله عليه وسلم . This will
be explained in the next hadith (tradition). Hence, this hadith (tradition) cannot be said to
contradict other ahadith (tradition).
(٢٥٤٤) وَعَنْ آَنَسٍ قَالَ كُنْتُ رَدِيْفَ آَلٍ طَلْحَةً وَإِنَّهُمْ لَيَهْرَخُوْنَ بِهِمَا جَمِيْهَا اَلْحُجِّ وَالْعُمْرَةِ- (رواه البخارى)
رضى الله narrated that he was a co-rider with Abu Talhah رضى الله عنه Sayyiduna Anas .2544
ue, and they (the suhabah) weh+, were calling out aloud for both of them, the Hajj
(pilgrimage) and the umrah.2
COMMENTARY: This hadith (tradition) is evidence that Hajj (pilgrimage) of the form qiran
is more excellent. Imam (leader) Abu Hanifah atu>, holds this view because the sahabah
(Prophet's companions) رضى الله عنهم were with the Prophet Muhammad صلى الله عليه وسلم they would
صلى الله عليه وسلم never be willing to do anything different from what the Prophet Muhammad
did. He may have observed the form qiran and they emulated him. The form qiran is
explained in the next hadith (tradition).
(٢٥٤٥) وَعَنْ عَائِشَةً قَالَتْ خَرَجُنَا مَعَ رَسُوْلِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَامَ حَبَّةِ الْوَدَاعِ فَمِنَّا مَنْ أَهَلَّ بِعُمْرَةٍ
وَمِنَّا مَنْ أَهَلَّ بٍِّ وَعُمْرَةٍ وَمِنَّا مَنْ آَهَلَّ بِالْحُجِّ وَأَهَلَّ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِالْحُدٍّ فَاَمَا مَنْ أَهَلَّ
بِعُمْرَةٍ فَحَلَّ وَآَمَّا مَنْ أَهَلَّ بِالْحُجِّ أَوْ جَمَعَ الْحَُّ وَالْعُمْرَةَ فَلَمْ تَحِلُوا حَتَّى كَاركَ يَوْمُ النَّحَرِ- (متفق عليه)
2545. Sayyiduan Ayshah رضى الله عنها: we set out with Allah's Messenger صلى الله عليه وسلم in
the year of the Farewell pilgrimage. Some of us assumed the ihram (pilgrim-robe)
for umrah (alone and called aloud the talbiyah). Some of us assumed the ihram
1 Muslim # 211-1247, Musnad Ahmad 3-5.
2 Bukhari # 1526, Muslim # 118.1211, Abu Dawud # 1779, Ibn Majah # 3000, Muwatta Maalik # 36
(Hajj).
.

590
Translation & Commentary of MISHKATUL MASAABIH
Vol.2
(pilgrim-robe) for Hajj (pilgrimage) and umrah (both) and some of us assumed it for
Hajj (pilgrimage) (alone). Allah's Messenger صلى الله عليه وسلم assumed the ihram (pilgrim-
robe) for Hajj (pilgrimage). Those who had assumed the ihram (pilgrim-robe) for
umrah (alone), relinquished it while those who had assumed it for Hajj (pilgrimage)
or for both Hajj (pilgrimage) and umrah together did no it relinquish it till the day
of sacrifice.1
COMMENTARY: There are three kinds of people who perform Hajj (pilgrimage):
(i)
Mufrid.
(ii)
Qarin.
(iii)
Mutamatta.
The mufrid assumes the ihram (pilgrim-robe) of Hajj (pilgrimage) only. Hence, ifrad is to
assume the iltram (pilgrim-robe) of only Hajj (pilgrimage) and to confine oneself to
performance of Hajj (pilgrimage).
The qarin assumes the ihram (pilgrim-robe) for both Hajj (pilgrimage) and umrah. He
performs the umrah first and then t he Hajj (pilgrimage). To assume the iliram (pilgrim-robe)
for both Hajj (pilgrimage) and umrah and perform umrah and Hajj (pilgrimage) in this
sequence is called qiran.
The mutamatta is one who assumes the ihram (pilgrim-robe) for umrah at the miqat during
the months of Hajj (pilgrimage), and performs the rites of umrah. If he has brought the hadi
(animal for sacrifice) with him, then he should retain the ihram (pilgrim-robe) and if he has
not brought the hadi, then he must relinquish t he ihram (pilgrim-robe), but remain in
Makkah. When the days of Hajj (pilgrimage) arrive, he must assume the ihram (pilgrim-robe)
of Hajj (pilgrimage) from the Haram, and must perform Hajj (pilgrimage). To assume the
ihram (pilgrim-robe) for umrah first in the months of Hajj (pilgrimage) and after performing
umrah but before returning to one's native land and without relinquishing the ihram
(pilgrim-robe) if the animal of sacrifice is brought along - or after relinquishing the ihram
(pilgrim-robe), assuming the ihram (pilgrim-robe) of Hajj (pilgrimage) at the Haram and
performing the Hajj (pilgrimage) is called tamattu.
Only definitions are given here in brief a detailed exposition of commands will follow later,
insha Allah.
THE PROPHET MUHAMMAD'S , là . IHRAM (PILGRIM-ROBE): The question
arises; what kind of ihram (pilgrim-robe) the Prophet Muhammad صلى الله عليه وسلم had assumed
during the farewell pilgrimage? Was he a mufrid, a qarin or a mutamatta? The ahadith
(tradition) differ on this subject. Some of them, like the one under discussion, suggest that
he was a mufrid. But, most ahadith (tradition) say that he was a qarin, and some say t hat
he was mutamatta.
The differences in the ahadith (tradition) may be explained on the hearing of the narrators.
Some heard him say (ii ) (labayk for Haj (pilgrimage), other also heard the words
for) (لْتَيْكَ بِعُمْرَة) and umrah with Hajj (pilgrimage)), and others heard onk) (لَبَيْكَ بِخَجَّةٍ وَ غُمْرَةٍ)
umrah. Or the Prophet Muhammad Lyle do may have said at different moments each of
these: (لبيك بحجة) and (لبيك بعمرة) . Thus, the sahabah (Prophet's coripanions) رضى الله عنهم reported
according to what they heard.
Some sahabah might have used the word tamatta in its literal meaning which his 'to
1 Bukhari # 294, Muslmi # 1211, Tirmidhi # 820, Nasa'i # 242, Abu Dawud # 1250, Ibn Majah # 2963.

591
Translation & Commentary of MISHKATUL MASAABIH
Vol.2
benefit,' 'to profit.' This benefit is also derived in qiran for the pilgrim qarin benefits from
umrah, too, that he performs with Hajj (pilgrimage).
Those who has assumed the ihram (pilgrim-robe) for u mrah relinquished it after observing
the tawaf and sa'I and having their head shaved. Later, they assumed the ihram (pilgrim-
robe) for Hajj (pilgrimage). The others retained their ihram (pilgrim-robe) whether it was only
for Hajj (pilgrimage) or for Hajj (pilgrimage) and umrah. Then all of them put off their ihram
(pilgrim-robe) till the day of sacrifice was over. That day they observed ram (casting
pebbles) of Jamratul aqabah, had their heads shaved and relinquished their ihram (pilgrim-
robe). There after, everything that was disallowed to them because of the ihram (pilgrim-robe)
became permissible to them, except sexual intercourse with women. This was permitted to
them after the tawaf rukn (also called ifadah).
THE PROPHET MUHAMMAD'S صلى الله عليه وسلم HAJJ (PILGRIMAGE)
(٢٥٤٦) وَعَنِ ابْنِ عُمَرَ قَالَ تَمَثَّعَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي حَجَّةِ الْوَدَاءِ بِالْعُمْرَةِ إِلَى الْحُجِّ بَدَأَ
فَأَهَلَّ بِالْعُمْرَةِ ثُمَّ أَهَلَّ بِالْحُجِّ - (متفق عليه)
2546. Sayyiduna Ibn Umar رضى الله عنه said that Allah's Messenger صلى الله عليه وسلم performed
the Hajj (pilgrimage) tamatta in t he farewell pilgrimage (deriving benefit with)
umrah before Hajj (pilgrimage), calling the labayk loudly for umrah first and
afterwords for Hajj (pilgrimage). (Thus, he combined Hajj (pilgrimage) and umrah
and become qarin.)1
SECTION II
الفضلالقّانِی
CLOTHING OF THE IHRAM (PILGRIM-ROBE)
(٢٥٤٧) وَعَنْ زَيْدِ بْنِ ثَابِتٍ أَنَّهُ رَأَى النَِّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تَجَّدَ لِإِهْلَالِهِ وَاغْتَسَلَ- (رواه الترمذى والدارمى)
2547. Sayyiduna Zayd ibn Thabit us a >, narrated that he saw that the Prophet
Muhammad ,Ale an Lo took off his clothing to put on his ihram (pilgrim-robe) after
having a bath.2
COMMENTARY: 'He took off his clothing and put on the ihram (pilgrim-robe);' means he
changed into the ihram (pilgrim-robe) which is a waist wrapper and an upper sheet of cloth.
Both are unstitched. In the state of the ihram (pilgrim-robe), stitched garments are not
allowed, like shirt, pajamas, cap, overalls, socks and so on.
It is Masnun to have a bath for the ihram (pilgrim-robe) and also better. If a bath is not
possible, then ablution is enough. Bath is masnun even for the women who menstruate or
experience post childbirth bleeding and for minor children.
TALBID
(٢٥٤٨) وَعَنِ ابْنِ عُمَرَ أَكّ النَّبِىَّ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ لَبَّدَرَأُسَهُ بِالْخِسْلِ - (رواه ابوداؤد)
صلى الله عليه وسلم said that the Prophet Muhammad رضى الله عنه Sayyiduna Ibn Umar .2548
matted his hair with ghisl (which is a sticking material of various kind to keep off
dust, etc. from the hair during the ihram (pilgrim-robe).3
1 Bukhari # 1691, Muslim # 174-1227, Abu Dawud # 1805, Nasa'i # 2732, Musnad Ahmed 2-139.
2 Tirmidhi # 831, Darimi # 1794.
3 Abu Dawud # 1748.

Vol.2
Translation & Commentary of MISHKATUL MASAABIH
592
RAISING THE VOICE IN THE TALBIYAH
(٢٥٤٩) وَعَنْ خَلَّادِ بْنِ الشَّائِبِ عَنْ أَيْهِ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ آَتَانِي جِبْرِيْلُ فَأَمَرَنِ
اْ أُمُرَ أَصْحَانِي أَنْ يَّرْفَهُوْا أَصْوَاقَهُمْ بِالْإِهْلَالِ آَوِ التَّلُبِيَّةِ - (رواه مالك والترمذى وابوداؤد.
والنسائى وابن ماجة والدارمى)
2549. Sayyiduna Khallad ibn as-Sa'ib us a ++, reported that his father narrated that
Allah's Messenger صلى الله عليه وسلم said, "Jibril عليه السلام came to me and instructed me to
command my companions that they should raise their voices when calling the ihlal
or the talbiyah."1
COMMENTARY: Raising voices is for men. They must raise voices but not to such an
extent as requires extra exertion. Women may call it softly so that only they hear it. Others
should not hear their voice.
MERIT OF ONE WHO CALLS THE LABAYK
(٢٥٥٠) وَعَنْ سَهْلِ بُنِ سَعْدٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَا مِنْ مُسْلِمٍ يُلَِّىِ إِلَّ لَتِى مَنْ عَنْ يَمِيْنِهِ
وَشِمَالِهِ مِنْ حَجَرٍ أَوْ شَجَرٍ أَوْ مَدَرٍ حَتَّى تَنْقَطِةَ الْأَرْضُ مِنْ هُهُنَا وَهُهُنَا- (رواه الترمذى وابن ماجة)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Sahl ibn Sa'd .2550
said, "No Muslim calls the talbiyah aloud but all on his right and left, stones, trees
and even clouds say the same, penetrating the earth hither and thither."2
COMMENTARY: This hadith (tradition) highlights the excellence of the person who say
labayk and of labayk.
TWO RAKA'AT FOR THE IHRAM (PILGRIM-ROBE)
(٢٥٥١) وَعَنِ ابْنِ عُمَرَ قَالَ كَاتَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَرْكَهُ بِذِى الْخُلَيْفَةِ رَكْعَتَيْنٍ ثُمَّ إِذَا
اسْتَوَتُ بِهِ الثَّاقَةُ قَائِمَةً عِنْدَ مَسْجِدٍ ذِى الْحُلَيْفَةِ آَهَلَّ بِمُؤْلَاءِ الكَلِمَاتِ وَيَقُوْلُ لَبَّيْتُ اللَّهَُّ لَبَيْتَ لَبَّيْكَ
وَسَعْدَيْكَ وَالْخُيِّرُ فِي يَدَيْكَ لَبَّيْكَ وَالرَّغُبَاءِ إِلَيْكَ وَالْعَمَلُ- مُتَّفَقْ عَلَيْهِ وَلَفَظُهُ لِمُسْلِمٍ-
2551. Sayyiduna Ibn Umar رضى الله عنه said that Allah's Messenger صلى الله عليه وسلم used to
offer two raka'at salah (prayer) at Dhul Hulayfah. Then, as the she-camel stood up
(erect) with him near the mosque of Dhul Hulayfah, he called the talbiyah in a loud
voice, saying:
لَبَّيْكَ اللَّهُمَّ لَّيْتَ لَبَّيْكَ وَسَعْدَيْكَ وَالْخُيُرُ فِ يَدَيْتَ لَبَّيْكَ وَالرَّغْبَاءِ إِلَيْكَ وَالْعَمَلُ
{I am here, O Allah! I am here! I am here, obedient to you. All good is in your hands.
I am here! Desires are directed towards you and deeds are for you)3
COMMENTARY: The two raka'at for the ihram (pilgrim-robe) are mas: un. In these, he
1 Tirmidhi # 830, Abu Dawud # 1814, Nasa'i # 2752, Ibn Majah # 2922, Musnad Ahmad # 16569,
Muwatta Maalik # 34 (Hajj)
2 Tirmidhi # 8291, Ibn Majah # 2921.
3 Bukhari # 1549, Muslim # 19-1184, Abu Dawud # 1812, Tirmidhi # 826, Nasa'i # # 2750, Ibn Majah
# 2918, Muwatta Maalik # 20.9-28, (This hadith (tradition) belongs to section 1 but is placed in II).

593
Translation & Commentary of MISHKATUL MASAABIH
Vol.2
recited the surahs al-Kafirun and al-Ikhlas. Then he formed the intention and called the
labayk. Then, he mounted the she camel near the mosque of Dhul Hulayfah and as it stood
up with him on its back, he called the labayk in the well-known words and then in the
additional form given in this hadith (tradition).
DUROOD & SUPPLICATION AFTER TALBIYAH
(٢٥٥٢) وَعَنْ عُمَارَةَ بْنِ خُزَيْمَةَ بْنِ ثَابِتٍ عَنْ آَبِيْهِ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ كَانَ إِذَا فَرَةَ مِنْ
تَلْبِيَتِهِ سَأَلَ اللَّهَ رِضْوَانَهُ وَالْجَنَّةَ وَاسْتَعْفَاهُ بِرَحْمَتِهِ مِنَ النَّارِ - (رواه الشافعى)
2552. Sayyiduna Umarah ibn Khuzaymah ibn Thabit wa-, reported on the authority
of his father that when the prophet Muhammad صلى الله عليه وسلم finished reciting his
talbiyah, he prayed to Allah for His pleasure and paradise, and sought His
(protection by) forgiveness through His mercy from hell.2
COMMENTARY: The hanafi ulama (Scholars) say that after reciting the talbiyah, it is
mustahab (desirable) for the pilgrim to invoke blessings on the prophet Muhammad la.
, in a voice subdued relative to his voice for the talbiyah. He must pray to Allah for His
pleasure and paradise as also for deliverance from hell. Then, he may pray for his religious
and worldly prosperity and good for whatever he wishes.
It is makruh(unbecoming) to greet one who is reciting the talbiyah, but if he himself offers
salaam while reciting the talbiyah then a response may be given ..
The hanafi ulama (Scholars) hold that it is fard(compulsory) to recite the talbiyah once. To
recite more times is sunnah(Practice of Holy Prophet Muhammad صلى الله عليه وسلم), such a
sunnah(Practice of Holy Prophet Muhammad صلى الله عليه وسلم) that to neglect it is regarded as bad.
SECTION III
اَلْفَصلُ الثَّالِثُ
INTENTION TO PERFORM FAREWELL PILGRIMAGE PROCLAIMED
(٢٥٥٣) عَنْ جَابِرٍ أَثّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَمَّا أَرَادَ الْحُمَّ أَذَّنَ فِي النَّاسِ فَاجْتَمَعُوْا فَلَمَّا أَّ
الْبَيْدَاء آخرھ۔(رواه البخارى)
صلى الله عليه وسلم narrated that when Allah's Messenger رضى الله عنه Sayyiduna Jabir .2553
intended to perform Hajj (pilgrimage), he inform d the people through a
proclamation. So they gathered together. When he arrived at al-Bayda'. He assumed
the ihram (pilgrim-robe).3
COMMENTARY: The Prophet Muhammad صلى الله عليه وسلم had assumed the ihram (pilgrim-
robe) already at Dhui Hudayfah after offering two raka'at optional salah (prayer) for the
ihram (pilgrim-robe) At Bayda he called the labayk once again and this is what assuming the
ihram (pilgrim-robe) there implies. By calling the labayk, he demonstrated that he was a
muhrim (one who was in ihram (pilgrim-robe)).
TALBIYAH OF THE POLYTHEISTS
(٢٥٥٤) وَعَنِ ابْنِ عَبَّاسِ قَالَ كَانَ المُشْرِكُوْنَ يَقُوُلُونَ لَبَيْكُ لَّا شَرِيْكَ لَكَ فَيَقْوَلُ رَسُولُ اللُّهِ صَلَّى
رضى الله عنه Sayyiduna Khuzaymah 1
2 Al-Ann, Imam (leader) Shafi Alta-, 2-157.
3 Muslim 147-1218, (Not found in Bukhari)

Vol.2
Translation & Commentary of MISHKATUL MASAABIH
594
اللَّهُ عَلَيْهِ وَسَلَّمَ وَيُلَكُمْ قَدٍ قَدٍ إِلَّا شَرِئًْا هُوَ لَكَ تَمْلِكُهُ وَمَا مَلَكَ يَقُوْلُوْنَ هُذَا وَهُمُ يَتُوُفُوْنَ
پِالْبَيْتِ-(رواه مسلم)
2554. Sayyiduna Ibn Abbas us , narrated that the polytheists used to call (the
talbiyah). "labayk, you have no partner ... " Allah's Messenger صلى الله عليه وسلم would
remark, 'woe to you! Enough said (and say not) 'except a partner you have and
whom you own, but he partner) owns not." They would call thus and
circumambulate the House (Ka'bah).1
COMMENTARY: The polytheists also used to perform Hajj (pilgrimage), umrah tawaf and
so on. They also sanctified the ka'bah, but their talbiyah was conditional as stated in the
hadith (tradition). The prophet Muhammad صلى الله عليه وسلم would advice them to stop before
the additional words, but the polytheists were deficient of understanding and did not
follow guidance. They did not desist from speaking the additional words. Their stupidity
was evident when they conceded that the idols were Allah's Possessions, but also said that
they were His partners. How could something owned be a partner of its owner?
CHAPTER - III
THE NARRATIVE OF THE FAREWELL PILGRIMAGE
(HAJJ (PILGRIMAGE)AT UL WIDA')
بَابُ قِصَّةِ حَجَّةِالْؤُدَاعِ
Wida (¿15j) means to bid farewell. The Hajj (pilgrimage)at ul wida' is the Hajj (pilgrimage) of
the Prophet Muhammad صلى الله عليه وسلم in 10 AH after pilgrimage was prescribed. The Prophet
Muhammad صلى الله عليه وسلم taught the commands of Hajj (pilgrimage) during this pilgrimage
and bade farewell to his shabah us ano). He informed them of his departure from this
world. He made them witnesses that he had discharged his responsibilities as messenger
and conveyed the commands of Shari'al and imposed them.
The first hadith (tradition) of this chapter is of Sayyiduna Jabir san >>. It is lengthy and the
most comprehensive of the ahadith (tradition). One hundred and fifty juristic rulings are
derived from it. Rather, if anyone studies it in greater depth, he might derive more rulings.
SECTION I
الأفضل الآول
A COMPLETE ACCOUNT OF THE FAREWELL PILGRIMAGE
(٢٥٥٥) عَنْ جَابِرِ بُنِ عَبْدِ اللَّهِ آَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَكَّثَ بِالْمَدِيْنَّةِ تِسْغَ سِنِيْنَ لَمْ يَحُجَّ ثُوَّ
أَنَّنَ فِي النَّاسِ بِالْحَجِّ فِى الْعَاشِرَةِ آَّ رَسُولَ اللّهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ حَام فَقَدِمَ الْمَدِيْنَةَ بَشَرُ كَهِيْرٌ
فَخَرَجُنَا مَعَهُ حَتَّى إِذَا آتَيْنَا ذَاْ لِحُلَيْفَةَ فَوَلَدَتْ أَسْمَاء بِنْتُ عُمَيْسٍ مُحَتَّدَ بْنَ آنٍ بَكْرٍ فَأَرْسَلَتُ إِلَى رَسُوْلِ
اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَيْفَ أَصْنَعُ قَالَ اغْتَسِيُ وَاسْتَغْفِرِىٌ بِقَوبٍ وَأَحْرِِئٍ فَعَلَى رَسُولُ اللهِ صَلَى اللّهُ
عَلَيْهِ وَسَلَّمَ فِي الْمَسْجِدِثُمَّ رَكِبَ الْقَضْوَاءَ حَتّى إِذَا اسْتَوَتُ بِهِ نَاقَتُهُ عَلَى الْبَيْدَاءِ أَهَلَّ بِالتَّوْحِيْدِ لَبَيْكَ اَللَّهُمَّ
1 Muslim # 22-1185.
I

Vol.2
Translation & Commentary of MISHKATUL MASAABIH
595
لَّيْكَ لَبَيْكَ لَا شَرِيْكَ لَكَ لَبَّيْكَ إِكَّ الْحُمْدَ وَالنِّعْمَةَ لَكَ وَ الْمُلْكَ لَا شَرِيْكَ لَكَ قَالَ جَابِرْ
لَسْتَانَتْوِى إِلَّا الْحَّ لَمْنَا نَعْرِفُ الْعُمْرَةَ حَتَّى إِذَا آتَيْنَا الْبَيْتَ مَعَهُ اسْتَلَمَ الرُّكُنَ فَظَافَ سَبْعًا فَرَمَلَ ثَلَاثًا
وَمَشَى أَرْ بَعَّا تُؤَّ تَقَدَّمَ إِلَى مَقَّامِ إِبْرَاهِيْمَ فَقَرَأَ وَاتَّخِذُوْا مِنْ مَقَامِ إِبْرَاهِيْمَ مُصَلّى فَعَلَى رَكْعَتَيْنٍ فَجَعَلَ الْمَقَّامَ
بَيْنَهُ وَ بَيْنَّ الْبَيْتِ، وَفِي رِوَايَةٍ أَنَّهُ قَرَأَ فِي الزَّكْعَتَيْنِ قُلْ هُوَ اللَّهُ أَحَدْ وَقُلْ يَآ أَيُّهَا الْكَافِرُوْنَ ثُمَّ رَجَعَّ إِلَى
الُّكْنِ فَاسْتَلَمَهُ ثُمَّ خَرَجَ مِنَّ الْبَابٍ إِلَى القَّفَا فَلَمَّ دَنَا مِنَ السَّفَا قَرَأَ إِّ الشَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللُّهِ
أَبْدَأُ بِمَا بَدَأَ اللهُ بِهِ فَبَدَأَ بِالشَّفَا فَرَقِ عَلَيْهِ حَتَّى رَأَى الْبَيْتَ فَاسْتَقْبَلَ الْقِبْلَةُ فَوَخَّدَ اللَّهُ وَكَبَّرَه وَقَالَ لَا إِلهَ إِلَّا
· اللَّهُ وَحْدَهُ لَّا شَرِيْكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحُمْدُ وَهُوَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ لَا إِلهَ إِلَّ اللَّهُ وَحْدَهُ أَجُزَّ وَعْدَهُ وَنَّصْرَ
عَبْدَهُ وَهَزَّمَ الْأَحْزَابَ وَحْدَهُ ثُمَّ دَعَا بَيْنَّ ذَلِكَ قَالَ مِثْلَ هُذَا ثَلَاثَ مَرَّاتٍ تُؤَّ نَزَلَ وَمَشَى إِلَى الْمَرْوَةِ حَتّى
انْصَبَّتْ قَدَ مَاهُ فِي بَطْنِ الْوَادِى تُؤَّ سَفى حَتَّى إِذَا صَحِدَتَّا مَثَى حَتَّى اَ الْمَرْوَةَ فَفَعَلَ عَلَى الْمَرُوَّةِکَمَا فَعَلَ عَلَی
الصَّفَا حَتَّى إِذَا كَانَ أَخِرُ طَوَافٍ عَلَى الْمَرُوَةِ نَاذِى وَهُوَ عَلَى الْمَرْوَةِ وَالنَّاسُ تَحْتَّهُ فَقَالَ لَوْ اَنِى اسْتَقْبَلْتُ مِنْ
أَمْرِى مَا اسْتَدُ بَرْتُ لَمْ أَسُقِ الْهَدْیَ وَجَعَلْتُهَا عُمُرَةً فَمَنْ كَاتَ مِنْكُمْ لَيْسَ مَعَهُ هَدُىْ فَلْيَحِلَّ وَلْيَجْعَلُهَا
عُمْرَةً فَقَامَ سُرَاقَةُ بْنُ مَالِكِ بْنِ جُمْتُمٍ فَقَالَ يَا رَسُولَ اللَّهِ أَلِعَامِنَا هَذَا أَمْ لِأَبَدٍ فَشَبَّكَ رَسُولُ اللَّهِ صَلَّى
اللَّهُ عَلَيْهِ وَسَلَّمَ أَصَابِعَةٌ وَاحِدَةً فِي الْأُخْرِى وَقَالَ دَخَلَتِ الْعُمْرَةُ فِي الْحُجِّ مَرَّتَيْنِ لَا بَلْ لِأَبَدٍ آَبٍَ وَقَدِمَ عَلُ
مِنَ الْتُمَنِ بِبُدُنِ النَِّيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ لَهُ مَاذَا قُلْتَ حِيْنَ فَرَضُتَ الحَُّ قَالَ قُلْتُ اللّهُوَّ إِنِ
أُهِلُّ بِمَا أَهَلَّ بِهِ رَسُؤْلُكَ قَالَ فَإِنَّ مَعِىَ الْهَدْىَ فَلَا تَّحِلُّ قَالَ فَكَاَ جَمَاعَةُ الْهَدِى الَّذِىُ قَدِمَ بِهِ عَلِىٌّ مِنَ
الْيَمَّنِ وَالَّذِى أَتَى بِهِ النَّبِىُّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ مِائٌَّ.
قَالَ فَحَلَّ النَّاسُ كُلُّهُمْ وَ قَشَرُوْا إِلَّ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَمَنُّ كَانَ مَعَهُ هَدُىْ فَلَّمَّا كَانَ يَوْهُ
الَّروِيَةِ تَوَجَّهُوْا إِلَى مِنِى فَأَهَلُّوا بِالْحُجُّ وَرَكِبَ النَّبِىُّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ فَعَلَّى بِهَا الُّهُرَ وَالْعَصْرَ
وَالْمَغْرِبَ وَالْعِشَاءِ وَالْفَجْرَ ثُؤَّ مَكَّثَ قَلِيْلًا حَتَى طَلّعَتِ الشَّمْسُ وَأَمَرَ بِقُبَّةٍ مِنْ شَعَرٍ تُضْرَبُ لَهُ بِنَّمِرَةَ
فَسَارَ رَسُولُ اللَّهِ صَلَى اللهُ عَلَيْهِ وَسَلَّمَ وَلَا تَشُكَّ قُرَيْشْ إِلَّ أَنَّهِ وَاقِفْ عِنْدَ الْمُشْعَرِ الْخُرَامِ كَمَا كَانَتُ قُرَيُشْ
تَصْنَهُ فِى الْجَاهِلِيَّةِ فَأَجَازَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَتَى أَنَى عَرَفَةً فَوَجَدَ الْقُبَّةَ قَدْ ضُرِبَتْ لَهُ بِنَّمِرَةً
فَنَزَّلَ بِهَا حَتَّى إِذَا زَاغَتِ الشَّمْسُ آَمَرَ بِالْقَضْوَاءِ فَرُحِلَتْ لَهُ فَأَتُ بَطْنَ الْوَادِى فَخَطُ بَ النَّاسَ وَقَالَ إِّ
دِمَاءَ كُمْ وَأَهُوَالَكُمْ حَرَامْ عَلَيْكُمْ كَحُرُمَةٍ يَوْمِكُمُ هُذَا فِي شَهْرِكُمْ هذَا فِي بَلَدِكُمْ هذَا أَلَا كُلُّ شَىْءٍ مِنْ آَهْرِ

Vol.2
Translation & Commentary of MISHKATUL MASAABIH
596
الُجَاهِلِيَّةِ تَحْتَ قَدْقََّ مَوْضُوْءٌ وَ دِمَاء الْجَاهِلِيَّةِ مَوْضُوْعَةٌ وَإَِّ اقَلْ دَمٍ أَضَعُ مِنْ دِمَائِنَا دَمُ ابْنِ رَبِيُعَةً بُنِ
الْحَارِثِ وَكَاكَ مُسْتَرْضِعًا فِي بَنِى سَعْدٍ فَقَتَلَهُ مُذَيْلٌ وَرِبَا الْجَاهِلِيَّةِ مَوْضُوْءٌ وَاَقَلُ رِبًّا آَضَهُ مِنْ رِبَانًا ڕِبَا
عَبَّاسِ بْنِ عَبْدِ الْمُتَطَلِبٍ فَإِنَّهُ مَوْضُوْءٌ كُلُّهُ قَاتَّقُوا اللَّهُ فِ النِّشَاءِ فَإِنَّكُمُ اَخَذْتُوْ هُنَّ بِأَمَانٍ اللّهِ
وَاسْتَحْلَلْتُمْ فُرُوْجَهُنَّ بِكَلِمَةِ اللَّهِ وَلَكُمْ عَلَيْهِنَّ أٌَ لَا يُؤِْيْنَ فُرُشَكُمْ أَحَدًّا تَكْرَهُوْنَهُ فَإِنْ فَعَلْنَ
ذُلِكَ فَاضْرِ بُوْهُنَّ ضَرْبًّا غَيِّرَ مُبَرَّجٌ وَ لَّهُنَّ عَلَيْكُمْ رِزْقُهُنَّ وَكِسُوَتُهُنَّ بِالْتَعْرُوْفِ وَقَدْ تَرَكُتُ فِيُكُمُ مَالَنْ
تَضِلُّوا بَعْدَهُ إِنِ اعْتَصَمْتُمُ بِهِ كِتَابُ اللَّهِ وَأَنْتُمُ تُسْئَلُونَ عَنِّى فَمَا أَنْتُمْ فَائِلُونَ قَالُوا تَشْهَدُ أَنَّكَ قَدْ
بَلَّغْتَ وَ آَيْتَ وَنَصَحْتَ فَقَالَ بِإِصْبَحِهِ السََّابَةِ يَرْفَعُهَا إِلَى السَّمَاءِ وَيَنْكُتُهَا إِلَى النَّاسِ اَللَّهُؤَّ اشْهَدُ اَللَّهُمَّ
اشْهَدُ ثَلَاثَ مَرَّاتٍ تُؤَّ أَذَّنَ بِلَالْ تُؤَّ أَقَامَ فَصَلَّى الظُّهْرَ تُؤَّ أَقَامَ فَقَلّى الْعَضْرَ وَلَمْ يُصَلِّ بَيْنَّهُمَا شَيْئًا تُؤَّ
رَكِبَ حَتَّى أَتَى الْمَوْقِفَ فَجَعَلَ بَطْنَ نَاقَتِهِ الْقَضْوَاء إِلَى الشَّخَرَاتِ وَجَعَلَ حَبْلَ الْمُشَاةِ بَيْنَّ يَدَيْهِ وَاسْتَقْبَلَ
الْقِبْلَةَ فَلُمْ يَزَلْ وَاقِفَّا حَتَى غَرَبَتِ الشَّمْسُ وَذَهَبَتِ الشُّفْرَةُ قَلِيْلًا حَتَى غَابَ الْقُرْصُ وَأَزْدَفَ أُسَامَةً وَدَفَعَ
حَتَى آَتَّ الْمُزْدَلِفَّةَ فَعَلَّى بِهَا الْتَغْرِبَ وَالْحِشَاء بِأَذَاٍ وَاحِدٍ وَإِقَّامَتَيْنٍ وَلَمْ يَسْبِّحُ بَيْتَهُمَا شَيْئًا تُؤَّ اصْطَجَعَ
حتى طَلَةَ الْفَجْرُ فَعَلَّى الْفَجُرَ حِيْنَّ تَبَّنَّ لَهُ الشُّبْحُ بِآذَانٍ وَإِقَامَةٍ ثُمَّ رَكِبَ القَضْوَاءَ حَتَّى أَّ الْمَشْعَرَ
الْحُرَامَ فَاسْتَقْبَلَ الْقِبْلَةَ فَدَعَاهُ وَكَبَّرَهُ وَهَلَّلَهُ وَ وَخَّدَهُ فَلَمْ يَزَّلُ وَاقِفًا حَتّى أَسْفَرَ جِدًّا فَدَفَّةَ قَبْلَ آَنْ تَطْلُعَ
الشَّمْسُ وَأَزْدَقَ الْفَضْلَ بْنَّ عَبَّاسٍ حَتَّى أَلى بَطْنَ مُحَتٍِّ فَحَزَّكَ قَلِيْلًا ثُقَّ سَلَكَ الطَّرِيْقَ الْوُسْطِى الَّتِىِّ ◌َخْرُجُ
عَلَى الْجُمْرَةِ الْكُبْرِى حَتَّى أَّ الْجُهُرَةَ الَّتِى عِنْدَ الشَّجَرَةِ فَرَمَاهَا بِسَبْعِ حَصَيَاتٍ يُكَّتِرُمَةَ كُلِّ حَصَاٍ مِنْهَا مِثْلَ
حَقَى الْخَذُّفِ رَفى مِنْ بَطْنِ الْوَادِى ثُمَّ انْصَرَفَ إِلَى الْمَنْحَرِ فَتَحَرَ ثَلَاثًا وَسِتّيْنَ بَدَنَّةً بِيَدِهِ ثُمَّ أَعْلَى عَلِيًّا
فَتَحَرَمَا غَبَرَوَ أَشْرَكَهُ فِى هَدْيِهِ ثُؤَّ آمَرَ مِنْ كُلِّ بَدْنَةٍ بِبَضْعَةٍ فَجُعِلَتْ فِي قِدْرٍ فَطْبِخَتْ فَأَكَلَامِنُ لَحُمِهَا
وَشَرِبَا مِنْ مَرَقِهَا ثُؤَّ رَكِبَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأَفَاضَ إِلَى الْبَيْتِ فَصَلّى بِمَكَّةَ الُّهْرَ فَأَلُ عَلى
بَنِى عَبْدِ الْمُطَّلِبِ يَسْقُوْنَ عَلَى زَمْزَمَ فَقَالَ أَنْزِ عُوابَنِى عَبْدِ الْمُطَّلِبٍ فَلَوْلًا آبٌ يُغْلِبَّكُمُ النَّاسُ عَلَى
سِقَّا يَتِكُمْ لَنَزَعْثُ مَعَدُّمْ فَنَاوَلُؤْهُ دَلْوًّا فَشَرِبَ مِنْهُ- (رواه مسلم)
2555. Sayyiduna Jabir ibn Abdullah narrated that Allah's Messenger صلى الله عليه وسلم had
been in Madinah for nine years (after coming here) but had not performed Hajj
(pilgrimage). Then in 10AH, he had it proclaimed that he intended to perform the
Hajj (pilgrimage) that year. A very large number of people arrived in Madinah and
all of them accompanied him. (They departed five days before the end of the month
of Dhul Qa'dah between zuhr and asr) When they came to Dhul Hulayfah,

597
Translation & Commentary of MISHKATUL.MASAABIH
Vol.2
,رضى الله عنه gave birth to Muhammad ibn Abu Bakr رضى الله عنه Sayyidah Asma bint Umays
she required from Allah's Messenger صلى الله عليه وسلم what she ought to do (assume the
ihram (pilgrim-robe) or not)? He sent instruction that she should have a bath for the
ihram (pilgrim-robe), bandage her private parts with a piece of cloth and assume the
ihram (pilgrim-robe). After that, Allah's Messenger صلى الله عليه وسلم offered the salah
(prayer) in the mosque and after he mounted (his camel) al-Qaswa and it stood erect
with him on its back at al-Bayda (when he reached it), he declared Allah's unity in a
loud voice and recited the talbiyah. 'Here am I, O Allah. Here. am I. Here am I. You
have no partner. Here am I. All praise and blessings are yours, and the dominion.
You have no partner.
Sayyiduna Jabir we al+, continued to say that their intention was merely to perform
Hajj (pilgrimage). They had not umrah in mind. When they came with him to the
. House, he touched the rank (corner, making istilam of the Black stone and kissed
it). He made seven rounds, ramal (or running) in three and walking in four. Then he
came to the station of Ibrahim and recited.
وَاَّخِذُوا مِنْ شَقَّامِاِبْرَاهِنْم ◌ُعَلُى
{Take the station of Ibrahim as your place of worship} (2: 25)
Then he offered the salah (prayer), two raka'at, keeping the station between him
and the house.
According to a version; he recited in the two raka'at (anh ji) (al Ikhlas, 112) and (uu ji
SjpiŠJI) (al-Kafirun, -109). Then he returned to the rukn and made the istilam of it.
Then he went out of the gate to as-Safa. As he approached as-Safa, he recited:
إِثّ الصَّفَا وَالْمَرُوَةَ مِنْ شَعَائِرِ اللهِ
{Surely As-Safa and al-Marwa are among the landmarks of Allah} (2: 158)
And he said, "I begin from the very safa mentioned in this verse by Allah first (and
then He mentioned al-Marwa, So I too ascend the Safa first and will go up Marwah
afterwards). So he claimed as Safa till he could see the House. He faced the qiblah
and declared Allah's unity, proclaimed His greatness and said.
لَا إِلهَ إِلَّ اللّهُ وَحْدَهُ لَا شَرِيْكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحُمْدُ وَهُوَ عَلَى كُلِّ شَىْءٍ قَدِيْرٌ لَا إِلهَ إِلَّ اللّهُ وَحْدَهُ اَلْجُزَّ
وَعْدَهُ وَنَصَرَ عَبْدَهُ وَهَزَمَ الْأَحْزَابَ وَحْدَه
{None is worthy of worship besides Allah. He is one and has no partner. To Him
belongs the kingdom and for Him is all praise and He is over all things powerful.
There is no God but Allah, Alone, He has fulfilled His promise, helped His servant
and routed the confederates by Himself}
He then made supplication between that, repeating the like of it three times. Then
he descended and walked towards al-Marwa till his feet touched the bottom of the
valley, he ran. Again, as he approached the ascent, he walked till he was at al-
Marwa. Here, he did what he had done at as-Safa. When he was at al-Marwa for the
last time, he called out while he was on it and the people below him. He said, "If I
had realized earlier what I realize not, I would not have brought the animals of
sacrifice from Madinah but made it an umrah. Thus if any of you have no sacrificial
animal, he may relinquish the ihram (pilgrim-robe) and regard it as an ummah.'
:

Vol.2
Translation & Commentary of MISHKATUL MASAABIH
598
Suraqah ibn Maalik ibn Ju'shum så+, arose and asked, 'O Messenger of Allah
jalea, does it apply to the current year only, or is it for ever?" He intertwined his
fingers of both hands and said twice, "The umrah is part of Hajj (pilgrimage) .. No,
but for ever and ever."
صلى الله came from yemen with the Prophet Muhammad's رضى الله عنه And Sayyiduna Ali
Ale sacrificial animals. He asked him what intention he had formed when he has
assumed the ihram (pilgrim-robe) to perform Hajj (pilgrimage). He said that he had
resolved, 'O Allah, I assume the ihram (pilgrim-robe) with the same intention as the
intention formed by your Messenger on assuming it.'
He said, "Indeed, I have with me the sacrificial animals, so do not relinquish the
ihram (pilgrim-robe)."
رضى الله continued that the number of animals brought by Sayyiduna Ali رضى الله عنه Jabir
from Yemen and those that the Prophet had brought added up to one hundred.
Then all the people relinquished the ihram (pilgrim-robe) and shaved (or clipped)
their hair, but not the Prophet Muhammad صلى الله عليه وسلم and those who had the
sacrificial animals with them. The, when it was the day of tarwiyah (8th of Dhul
Hijjah, all people set out for Mina and (those who had put off the ihram (pilgrim-
robe)) assumed the ihram (pilgrim-robe) for Hajj (pilgrimage). The Prophet
Muhammad صلى الله عليه وسلم rode and offered there the salah (prayer) of zuhr, asr,
maghrib isha and fajr. Then, the Prophet Muhammad صلى الله عليه وسلم waited some time
till the sun rose before giving an order for tent of hair to be pitched up for him at
Namirah (in Arafah).
Then he set out (from Mina to Arafat). The Quraysh were certain that he would half
at the holy place (Mash'ar al-Haram in Muzdalifah) as they had been doing during
the Jahiliyah (for the Hajj (pilgrimage)). But, he went ahead till he came to Arafat
He found his tent pitched for him at Namirah. He dismounted there and (stayed
there and) when the sun began to decline, he called for (his she camel) al-Qaswa. It
was saddled for him and (sitting on it,) he went down into the valley (Namirah)
where he delivered sermon to the people. He said:
{O People! You lives, your properties and your honour be as sacred to each other of
you as this your sacred day as this your sacred month and as this your sacred month
and as this your sacred town. Known will that everything pertaining to the days of
ignorance is trampled under my feet. (I proclaim their end and annulment)
This day, retaliation for all murders committed then is cancelled. The foremost of
all (is the killing of a member of my own family) that I remit is the son of Rabi'ah
ibn Harith (ibn Abdul Muttalib) who was suckled among the Banu Sa'd. He was
killed by Hudhayl.
This day, all gums of interest of pre-Islamic days are written off. The first of our
interest that I waive is that of (my uncle) Abbas ibn Abdul Muttalib. All of it is
written off.
O people! Fear Allah in respect of the rights of your women, for, you have taken
them as a trust of Allah in your hands. To derive satisfaction from them has been
made legitimate for you by His command. Your claim on them is that they do not
permit into your house anyone you do not like to come, and to sit in your place and
on your bed. If they over do that, beat them but not severely. Their claim on you is
that you are responsible to provide them food and clothing in a proper way.
1

599
Translation & Commentary of MISHKATUL MASAABIH
Vol.2
I leave behind (for your guidance) something that if you abide by it and stick to it,
you shall never go astray. It is the Book of Allah - the quran
(On the day or resurrection,) you will be asked concerning me. What will you say?}
(The valley resounded with their reply) They said, "We testify that you have
conveyed to us the message and fulfilled (the mission). You have guided us."
On that, he raised his forefinger towards the sky and pointed it to the people and
said thrice, 'O Allah (I beseech you) be you witness to it!"
Thereafter, Sayyiduna Bilal us a >, called t he adhan and then the iqamah. The
Prophet Muhammad صلى الله عليه وسلم led the salah (prayer) of zuhr. Again Sayyiduna
Bilal رضى الله عنه called the iqamah and the Prophet Muhammad صلى الله عليه وسلم led the salah
(prayer) of asr. He offered no salah (prayer) between the two (neither
sunnah(Practice of Holy Prophet Muhammad صلى الله عليه وسلم) nor optional).
Then, the Prophet Muhammad صلى الله عليه وسلم mounted (his camel) and came to the
mawquf (or place of standing in Arafat). He made his she camel al-Qaswa turn is
back to the rock. He had the Habl ul Mashat in front of him. He faced the qiblah
and remained standing till sunset (maghrib) till the yellowness had faded somewhat
and the sun disc was gone. He took Usamah (on the animal) behind him and
advanced rapidly till he was at Muzdalifah and, here, he offered the salah (prayer)
of maghrib and isha with a single adhan and two iqamahs. Between the two (salah
(prayer)s), he did not glorify Allah (or recite any tasbih at all). Then he rested till
dawn. He offered the salah (prayer) of fajr when the light of dawn was apparent to
him, only one adhan and iqamah was called for that.
Then, he mounted al-Qaswa (and rode) till he came to al-Mash'arul Haram, he faced
the qiblah, prayed to Allah, extolled Him, declared His unity and oneness (meaning
and did not cease to stand till the morning was very ((لا اله الا الله وحده لا شريكله) and (لا اله الا الله)
bright. Then, before sunrise, he rode quickly having taken Fadl ibn Abbas que a +,
behind him. He came to the valley of Muhassir. He urged the camel a little and took
the middle path that leads to al-jamrat ul kubra. He came to the jamrah that is
beside the tree. He threw at it seven pebbles. Saying Allahu Akbar at the throw of
each pebble. Which was like a grain of bean. He cast them from the bottom of (the
valley) Muhassir.
Then he went to the place of sacrifice (in Mina). He sacrificed sixty three camels
with his own hands, Then, he let Sayyiduna Ali aucune, sacrifice the rest. He shared
with him in the sacrificial animals. Then, the prophet Muhammad ,lean. had a
piece of meat from every camel that was sacrificed cooked in a cauldron and he and
Sayyiduna Ali Asing», ate some of the meat and drank some of the broth. After that,
he preceded to the House on his camel. He offered the salah (prayer) of zuhr at
Makkah. After the salah (prayer), He went to the Banu Abd al-Muttalib who were
drawing water at zam zam (and giving it to the people to drink). He said (to them),
"Draw water, O Banu Abd al-Muttalib. If there was not the likelihood of people
forcibly taking away from you the right to draw water, I would have drawn water
alongwith you." They drew out a pitcher from zamzam and offered it to the Prophet
Muhammad صلى الله عليه وسلم who drank from it.1
1 Muslim # 147-1218.

600
Translation & Commentary of MISHKATUL MASAABIH
Vol.2
COMMENTARY: As to the number of people accompanying the prophet Muhammad n.
jule during the farewell pilgrimage, they are said to be between ninety thousand and one
hundred and thirty thousand, or more.
Sayyiduna Asma bint Umays As an+, was married first to Sayyiduna Ja'far ibn Abu Talib
,married her, and after his death رضى الله عنه After his death, Sayyiduna Abu Bakr.رضى الله عنه
Sayyiduna Ali رضى الله عنه married her.
When the Prophet Muhammad صلى الله عليه وسلم set out for the farewell pilgrimage, she was the
wife of Sayyiduna Abu Bakr. رضى الله عنه (Sayyiduna) Muhammad ibn Abu BAkr رضى الله عنه was
born to her.
The Prophet Muhammad's صلى الله عليه وسلم instruction to her to bathe herself is evidence that it
is masnun for a women experiencing lochia to have a bath for the ihram (pilgrim-robe). This
bath is for cleanliness and not to obtain purity. This is why a lochial woman is not asked to
make tayammum. The same ruling applies to a menstruating women. Moreover, the
Prophet Muhammad's صلى الله عليه وسلم directions to her to assume the ihram (pilgrim-robe),
meaning, 'to form the intention and to call the labayk, is evidence that the assuming of
ihram (pilgrim-robe) by a woman experiencing post child birth bleeding is correct. The
ulama (Scholars) are unanimous on this ruling.
The prophet Muhammad ,Ale ano offered the two raka'at for ihram (pilgrim-robe) in the
mosque of Dhul Hulayfah. If there is a mosque in the place of miqat, then it is better to
offer the two raka'at in the mosque though if any one offers it anywhere else then too there
is no harm, but this salah (prayer) should not be offered at a time that is
makruh(unbecoming) for salah (prayer). The ulama (Scholars) hold that the fard(compulsory)
salah (prayer) stands for the salah (prayer) of ihram (pilgrim-robe) as it stands for the tahiyat ul
masjid, if their times coincide.
During the jahiliyah, people used to think of umrah in the months of Hajj (pilgrimage) as
sinful. So, the Prophet Muhammad yle ano by his action rejected their contention and
the doubts of the sahabah (Prophet's companions) (usd +) were also set at rest. This issue
will be discussed later.
They came to the House of Allah from the elevated site thaniyah ul ulya. There they did
not offer the tahiyatul masjid because the tahiyatul masjid of BaytAllah is the tawaf.
In the tawaf, they observed ramal three times and used their normal pace in four circuits.
There are seven circuits of the tawaf. Each circuit begins at the black stone, and ends at it.
Each circuit or round is called (+)+) (shawt) in the terminology of Shari'ah.
In the first three rounds of tawaf, ramal is observed. The shoulders are jerked and the
swaggering gait of a wrestler is adopted, walking rapidly with feet place in short steps. The
remaining four rounds are completed in the normal manner at a regular pace.
The reason why ramal is observed is that when the prophet Muhammad ,.can Lo came
to Makkah to make the redeeming umrah, the idolaters of Makkah said that the fever of
Madinah had weakened them. Thus, the Prophet Muhammad صلى الله عليه وسلم instructed the
Muslims to walk in this manner -ramal and display their strength and vigour. Though that
time has gone and the reason is no more valid yet the command is still operative.
This hadaith does not mention (¿ubbi) (idtiba). But, it is masnun while observing the tawaf.
Other ahadith (tradition) speaks of it.
Idtiba is to put a sheet of cloth over oneself in a way that one side of it goes from under the
-