النص المفهرس

641
Translation & Commentary of MISHKATUL MASAABIH
Vol.2
because of it and put two shoes in its neck for its garland to distinguish it as a hadyi.
People would treat the animal as hadyi and robbers would not touch it. If this animal
wondered away, people would bring it to its destination. During the jahiliyah, people were
used to snatch (host) animals that were not hadyi but did not touch animals with the
distinguishing mark. Hence, the Prophet Muhammad صلى الله عليه وسلم also (marked his animal
as hadyi and) retained that custom as allowed to attain the objective.
RULING AN ASH'AR: We now come to the juristic ruling. The Imam (leader)s are
unanimous that it is a sunnah(Practice of Holy Prophet Muhammad (,le ao) to mark the
animals in this way, but not the (+)1
meaning sheep, goat, lamb and the like because they are weak animals should be
garlanded only.
However, Imam (leader) Abu Hanifah at , holds that while (taqlid la garlanding is
mustahb (just ashar) branding or marking is makruh(unbecoming), absolutely whatever the
animal. The ulama (Scholars) interpret that Abu Hanifah ans, did not rule that ash'ar was
makruh(unbecoming) outright, but he only had in mind his own times when people
wounded the animal severely to brand it as hadyi, and the wound was likely to suppurate
or to main the animal.
The hadith (tradition) (of Sayyiduna Ibn Abbas) as a >, says that the Prophet Muhammad
duy ile an o offered the salah (prayer) of zuhr in dhul Hulayfah in t he mosque there.
However, in the chapter XLII on salah (prayer). while travelling hadith (tradition) (# 1323),
Sayyiduna Anas رضى الله عنه narrated that the prophet Muhammad صلى اللهعليه وسلم had offered the
salah (prayer) of zuhr in Madinah and he offered the asr in Dhul Hulayfah on reaching there.
This is the hadith (tradition) of Bukhari and Muslim. So, perhaps of Bukhari and Muslim.
So, perhaps Ibn Abbas w a+, who had not offered the zuhr in Madinah with the Prophet
Muhammad ,lào presumed on seeing him offer salah (prayer) in dhul Hulayfah that
he was offering the zuhr. So, he said as he did.
The calling of talbiyah for Hajj (pilgrimage) does not mean that he excluded umrah. The
hadith (tradition) of Anas as an +, in both Bukhari and Muslim makes it very clear that the
Prophet Muhammad صلى الله عليه وسلم called labayk for both Hajj (pilgrimage) and umrah. Here,
the narrator may not have mentioned umrah because the real objective was Hajj
(pilgrimage) so he sufficed with mentioning Hajj (pilgrimage). Or, though the Prophet
Muhammad julean . called the talbiyah for both, the narrator may have heard only Hajj
(pilgrimage) and did not hear him mention umrah.
(٢٦٢٨) وَعَنْ عَائِشَةً قَالَتْ أَهْدَى النَّبِىُّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ مرَّةً إِلَى الْبَيْتِ غَنَمَّا فَقَلَّدَهَا- (متفق عليه)
صلى الله عليه وسلم narrated that the Prophet Muhammad رضى الله عنها Sayyidah Ayshah .2628
sent sheep as hadyi to the House once and he garlanded them.2
COMMENTARY: All the ulama (Scholars) agree that it is not permitted to mark the sheep.
But, they may be garlanded. Imam (leader) Maalik however, disagrees.
1 (+) (jithm) dinging to earth, sitting down, inclined to be motionless
2 Muslim # 367.1321, Ibn Majah # 3096, Musnad Ahmad 6-42.

Vol.2
Translation & Commentary of MISHKATUL MASAABIH
642
MAKING SACRIFICE FOR ANOTHER
(٢٦٢٩) وَعَنْ جَابِرٍ قَالَ ذَبََّ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَنْ عَائِشَةَ بَقَرَةً يَوْمَ النَّحُرِ- (رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Jabir .2629
slaughtered a cow on the day of sacrifice on behalf of Sayyidah Ayshah Leal->,
(٢٦٣٠) وَعَنْهُ قَالَ تَخَرَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَنُ نِسَائِهِ بَقَّرَةً فِى حَبَّتِهِ- (رواه مسلم)
صلى الله عليه وسلم narrated that the Prophet Muhammad رضى الله عنه Sayyiduna Jabir .2630
sacrificed a cow on behalf of his wives during his (farewell) pilgrimage.2
COMMENTARY: The ulama (Scholars) say that, in both the foregoing cases the prophet
Muhammad صلى الله عليه وسلم must have previously obtained permission of his wives to make the
sacrifice. A sacrifice on behalf of another may only be made with that person's permission.
The well-know ruling of the Imam (leader)s is that one cow suffices sacrifice of seven
people. However, Imam (leader) Maalik &n >, has ruled that one cow or one sheep is
enough for the sacrifice of all members of a family. So, this hadith (tradition) may serve as
صلى الله عليه ruling provided the prophet Muhammad رحمه الله evidence for Imam (leader) Maalik's
, may have made the sacrifice for more than seven people.
The other Imam (leader)s maintain that this hadith (tradition) means to say that the
Prophet Muhammad صلى الله عليه وسلم made the sacrifice of one cow for only seven people.
SENDING HADYI WITHOUT PROCEEDING FOR HAJJ (PILGRIMAGE)
(٢٦٣١) وَعَنْ عَائِشَةً قَالَتْ فَتَلْتُ فَلَائِدَ بُدْنَةِ الَِّيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِيَدَىَّ ثُؤَّ قَلَّدَهَاوَ أَشْعَرَهَا
وَأَهْدَاهَا فَمَا حَرُمَ عَلَيْهِ شَىْء كَانَ أُحِلَّ لَه- (متفق عليه)
2631. Sayyidah Ayshah ( +) said that she herself twisted the garlands for the
Prophet Muhammad's صلى الله عليه وسلم sacrificial camels and then garlanded t hem. She
then branded t hem (at their humps) and sent them as hadyi (to the ka'bah in 9 AH
when Hajj (pilgrimage) was made fard(compulsory) and Abu Bakr us ino, was sent
as amir and these camels of the Prophet Muhammad صلى الله عليه وسلم were sent with
him). Nothing that was lawful for the Prophet Muhammad صلى الله عليه وسلم (before that)
became unlawful (because of this).3
COMMENTARY: The concluding sentence of the hadith (tradition) means that by sending
the animals as hadyi, the stipulations of the ihram (pilgrim-robe) did not apply to the
Prophet Muhammad صلى الله عليه وسلم .Sayyidah Ayshah رضى الله عنها said this because she had heard
that Sayyiduna Ibn Abbas As An>, said that if anyone who does not proceed to perform Hajj
(pilgrimage) but sends his hadyi to Makkah then everything that becomes unlawful because
of the ihram (pilgrim-robe) will become unlawful to him till this hadyi arrives at the Haram
.رضى اله عنه and is slaughtered. She thus corrected Sayyiduna Ibn Abbas
(٢٦٣٢) وَعَنْهَا قَالَتُ فَتَلْتُ فَلَائِدَهَا مِنْ عِهْنٍ كَانَ عِنْدِىٌ ثُمَّ بَعَثَ بِهَا مَعَ آنيٍ - (متفق عليه)
1 Muslim # 356-1319.
2 Muslim # 357-1319.
3 Bukhari # 1696, Muslim # 369-1321, Nasa'i # 2793, Muwatta Maalik # 51 (Hajj).

643
Translation & Commentary of MISHKATUL MASAABIH
Vol.2
2632. Sayyidah Ayshah Qual +, said that she made the garlands of the animals from
dyed wool that she possessed. Then, (putting them on the necks of his camels) he
sent them at the hands of her father (Abu Bakr usd+, to the Ka'bah). 1
RIDING THE HADYI
(٢٦٣٣) وَعَنْ آَيْ هُرَيْرَةً أَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَأى رَجُلًا يَسْوُقُ بُدْنَةً فَقَالَ إِرُكَّبُهَا فَقَالَ
إِنَّمَا بُدُنَّهُ قَالَ إِرْكَبْهَا فَقَالَ إِنَّمَا بَدْنَةٌ قَالَ إِرْكَبْهَا وَيْلَكَ فِىِ الثَّانِيَةِ أَوِ الثَّالِفَةِ - (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .2633
saw a man drive a camel. So, he said, "Ride on it!" The man submitted. "It is a
badanah (or a hadyi)." He insisted, "Ride on it," but the man again pleaded that it
was a hadyi. The Prophet Muhammad صلى الله عليه وسلم repeated, "Ride on it, how"
regretful of you. (you continue to forward excuses.)" He said that in his second or
third command.2
(٢٦٣٤) وَعَنْ آَبِ الزُّبَيْرِ قَالَ سَمِعْتُ جَابِرَ بْنَّ عَبْدِ اللَّهِ سُئِلَ عَنْ رُكُوُبِ الْهَدْيِ فَقَالَ سَمِعْتُ النَّبِيَّ صَلَّى
اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ ارْكَبْهَا بِالْمَعْرُوُفِ إِذَا اُلْجِئْتَ إِلَيْهَا حَتّى تَجِدَ ظَهْرًّا- (رواه مسلم)
2634. Sayyiduna Abu Az-Zubayr alas, reported that he heard Sayyiduna Jabir ibn
Abdullah can+, being asked about riding the hadyi. He said that he had heard the
Prophet Muhammad صلى الله عليه وسلم say. "Ride on them carefully (so as not to hurt
them) if you have nothing other than that till you find something to ride on."3
COMMENTARY: The ulama (Scholars) differ on the question whether one may ride on the
hadyi or the sacrificial animals or not. Some of them say that if the animals are not likely to
be hurt, then it is allowed to ride on them. The Hanafis, however, maintain that if it is
necessary and t here is no choice then one may ride on them, otherwise not. They permit
riding on the hadyi are based on this proviso.
WHEN HADYI IS ON POINT OF DEATH
(٢٢٣٥) وَعَنِ ابْنِ عَبَّاسٍ قَالَ بَعَثَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سِتَّةً عَشَرَ بَدَنَةً مَعَ رَجُلٍ وَآَمَّرَهُ فِيْهَا
فَقَالَ يَارَسُولَ اللَّهِ كَيْفَ أَصْنَهُ بِمَا أُبْدِءَ عَلَّ مِنْهَا قَالَ اِنْخُرُهَا ثَُّ اصْبَغْ نَعَلَيْهَا فِ دَمِهَا ثَُّ اجْعَلُهَا عَلى
صَفْحَتِهَا وَلَّا تَأْكُلُ مِنْهَا أَنْتَ وَلَا أَحَدْ مِنْ آَهْلِ رُفْقَتِكَ-(رواه مسلم)
2635. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم sent
sixteen sacrificial animals (hadyis) with a man (called Najiyah Aslami) 46 à (+)
putting him incharge of them (during the journey and responsible to slaughter
them in the Haram). He asked, "O Messenger of Allah, what may I do with any that
might not be able to walk. (out of fatigue, or any that might be near death)?" He
said, "Slaughter them and dye their shoes (of garland) in their blood and place
· 1 Bukhari # 1700, Musilm # 369-1321.
2 Bukhri # 1689, Muslim # 371-1322, Abu Dawud # 1760, Tirmidhi # 912, Nasa'i # 2799, Muwatta
Maalik # 139 (Hajj), Musnad Ahmad 2-505.
3 Muslim # 374.1324, Abu Dawud # 1761, Nasa'i # 2802.

Vol.2
Translation & Commentary of MISHKATUL MASAABIH
644
them on the sides of their humps. Do not eat their meat yourself and do not feed
any of your companions."
COMMENTARY: Their shoes were to be dyed and marked on their humps to distinguish
them as hadyi. Passerby may know that and only the pour and deserving eat them. The
rich may abstain, their meat being unlawful to them.
The Prophet Muhammad صلى الله عليه وسلم forbade them (the guardians) to eat their meat so that
they might not be tempted to slaughter a not so fatigued animal.
The people living nearby or passing caravans would consume the meat. So, it would
not be wasted.
To sum up, if any animal is necessarily slaughtered on the way then those people in the
same caravan are barred from eating it. The juristic ruing on it s found in Multhaqi al
Abhur ad Dhur Mukhtar is:
(1) If the hadyi is wajib (obligatory) and is on the point of death on the way or becomes
defective in such a way that it is not valid to offer as hadyi then it is not permitted to
sacrifice it. A replacement hadyi must be sent. The first animal may be slaughtered and
eaten by the owner himself or fed to others, or he may act as he likes.
(2) If the hadyi is optional, then, when it is on the point of death and is slaughtered, the
shoes may be dyed with its blood and placed on its neck. Neither the owner nor the rich
may consume its meat.
(3) If a hadyi arrives at its destination where it is slaughtered then it is stated in the
commentary of the last hadith (tradition) of this section (# 2639) that it is mustahab
(desirable) for the owner to consume the meat of a sacrifice and hadyi of n optional tamatta
and qiran, but not proper for him to eat meat of hadyi of other kinds.
Here, we might sound a note of caution that some scholars have erred in commenting on
this hadith (tradition) when they state that the meat of such animals is disallowed in this
hadith (tradition) as one has made wajib (obligatory) on oneself, like against a vow but they
assert that meat is allowed if the hadyi is optional. They have made the conclusion on the
basis of the hadyi of the road that is slaughtered at the destination when it reaches there.
But, this is not what the hadith (tradition) means and it is absolutely against it.
SHARES IN HADYI
(٢٦٣٦) وَعَنْ جَابِرٍ قَالَ تَحَرُنَا مَعَ رَسُولِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَامَ الْحُدَيِْيَّةِ الْبَدَّنَةَ عَنْ سَبْعَةٍ وَالْبَقَّرَةَ
عَنُ سَبْعَةٍ - (رواه مسلم)
2636. Sayyiduna Jabir as in », said that in the year of al-Hudaybiyah, they alongwith
Allah's Messenger ,,ledo sacrificed a camel in which seven people shared and a
cow in which seven people shared.1
COMMENTARY: Seven people shared in a camel and so in a cow. Imam (leader) Abu
Hurayrah als, and many other scholars abide by this hadith (tradition). They stipulate
that all seven must have a genuine ambition to earn reward. Their ambition may be of one
kind, like hadyi, or may be diverse, like some may intend hadyi and some sacrifice. Imam
(leader) Shafi'I als, said that their participation is allowed even if some from intention of
1 Muslim # 350-1318, Abu Dawud # 2809, Tirmidhi # 905, Ibn Majah # 3132, Muwatta Maalik # 9
(Dihiyah- Sacrificial Animals), Musnad Ahmad 3-293.

645
Translation & Commentary of MISHKATUL MASAABIH
Vol.2
hadyi or sacrifice and some of only collecting meat.
Imam (leader) Maalik alus, holds that sharing in simply not proper in any kind of animal if
the sacrifice or hadyi is wajib (obligatory).
As for sheep and goat, all the alama agree that sharing is not allowed in them.
METHOD OF SLAUGHTERING CAMELS
(٢٦٣٧) وَعَنِ ابْنِ عُمَرَ أَنَّهُ أَنٌ عَلَى رَجُلٍ قَدْ آَنَاتَّ بَدَنَتَهُ يَنْحَرُهَا قَالَ إِبْعَنْهَا قِيَامًا مُقَيِّدَةً سُنَّةً مُحَتَّدٍ صَلَّى اللهُ
عَلَيْهِ وَسَلَّمَ - (متفق عليه)
2637. Sayyiduna Ibn Umar usd+, came upon a man who had made his camel kneel
and was trying to sacrifice it. He said to him, "Let it stand up lettered (at its left leg
and sacrifice it), following the sunnah(Practice of Holy Prophet Muhammad a.
1/". رضى الله عنه of Muhammad (وسلم
COMMENTARY: To strike a spear at a camel's chest is called (~) (nahr) and to slit the
throat of the cow, etc. is called (3) (dhabh). It is better to sacrifice the camel in the manner
of nahr and the cow, sheep, goat etc. in the manner of dhabh.
The camel is made to stand and its left leg is tied. Then a spear is struck at its chest so that
blood pours.out and it falls down.
Ibn Hammam ales, said that it is better to sacrifice the camel by making it to stand. If that
is not possible, then making it sit is better then making it lie down. Those animals that are
slaughtered (in the manner of dhabh) must be made to lie down on their left side.
It is known even from the Quran that a camel should be sacrificed in the manner of nahr.
فَصَلٍ لِرَبِّكَ وَالْحُرُ
{So pray to your Lord and sacrifice) (108: 2)
This verse is explained that the camel is sacrificed by nahr.
About dhabh, the Quran says:
أَكْ تَذُبَجُوْا بَقَرَةٌ ..
{(Allah command you) to sacrifice a cow.} (2: 67)
ABOUT HADYI
(٢٦٣٨) وَعَنْ عَلِيٍّ قَالَ أَمَرَنِ تَسْوُلُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ أَقْوْمَ عَلَى بُدُنِهِ وَآَنْ آَتَصَدَّقَ بِلَحُمِهَا
وَجُلُودِهَا وَاَجِلَّتِهَا وَأَكْ لَا أُعْطِى الْجُزَّارَ مِنْهَا قَالَ تَخُنُّ نُعْطِيْهِ مِنْ عِنْدِنَا - (متفق عليه)
2638. Sayyiduna Ali رضى الله عنه Said that Allah's Messenger صلى الله عليه وسلم made him
supervise his sacrificial camels. He instructed him to give their meat, skins and
saddle-cloths in charity, but to give nothing to the butcher (in lieu of wages),
saying. "We shall pay him ourselves."2
COMMENTARY: The camels were those that the Prophet Muhammad صلى الله عليه وسلم had
taken as hadyi to Makkah during the Farewell pilgrimage. They had numbered one
hundred. This has been discussed earlier.
1 Bukhari # 1713, Muslim # 358-1320, Abu Dawud # 1767.
2 Bukhari # 1716, Muslim # 348-1317, Abu Dawud # 1769, Ibn Majah # 3099.

Vol.2
Translation & Commentary of MISHKATUL MASAABIH
646
The butcher should not be given anything of the hadyi in remuneration. However, if
anything is given out of kindness or courtesy then there is no harm.
The hide may be given in charity to anyone. Or, it may be sold and the sale proceeds could
be given as charity.
The animal should not be milked but cold water should be sprinkled on its udders so that
its milk stops coming down. However, if the animal is restless because of full udders then it
should be milked and t he milk may be disbursed as charity.
OWNER MAY EAT FLESH OF HADYI
(٢٦٣٩) وَعَنْ جَابِرٍ قَالَ كُنَّ لَا تَأْكُلُ مِنْ لُوْمِ بُدْنِنَا قَوْقَ ثَلَاثٍ فَرَخَّصَ لَنَا رَسُوْلُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
فَقَالَ كُلُوا وَتَزَّوَّدُوْا فَأَكَلْنَا وَتَزَّوَّدُنَا - (متفق عليه)
2639. Sayyiduna Jabir wan+, said, "We did not use to eat the flesh of t he sacrificial
animals for more than three days. Then, Allah's Messenger صلى الله عليه وسلم gave us
permission. He said, 'Eat and preserve it (even beyond three days).' So, we ate it and
preserved it."1
COMMENTARY: In early Islam, there were many people who could not make a sacrifice
and meat was required in large quantities. Hence, the Prophet Muhammad ,,ledo gave
instruction that people who made a sacrifice must not preserve it beyond three/days but
give away the excess to the poor and deserving in charity. Later on when all people were
able to make a sacrifice, the Prophet Muhammad ,,ledo gave permission to preserve it
beyond three days and consume it.
Shammi ale>, said that the owner is permitted to consume the flesh of his optionl hadyi
and sacrifice of tamatta and qiran. But, it is not proper to eat the flesh of other kinds of
hadyi because they are against expiation and penalty (for serious offences).
SECTION II
الفضلُ الثَّانِىّ
MUSTAHAB (DESIRABLE) TO GRIEVE ENEMIES OF ISLAM
(٢٦٤٠) وَعَنِ ابْنِ عَبَّاسٍ أَثّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَهْذِى عَامَ الْحُدَيْبِيَّةِ فِي هَدَايَا رَسُولِ اللّهِ صَلَّى اللهُ
عَلَيْهِ وَسَلَّمَ جَمَلًّا كَانَ لِأَبيِ جَهْلٍ فِي رَأْسِهِ بُرَةٌ مِنْ فِقَّةٍ وَفِ رِوَايَةٍ مِنْ ذَهَبٍ يَغِيُطُ بِذْلِكَ الْمُشْرِكِيْنَ-
(رواه ابوداؤد)
2640. Sayyiduna Ibn Abbas us an+, reported that in the year of al-Hudaybiyah, the
Prophet Muhammad صلى الله عليه وسلم took alongwith his sacrificial animals a camel
(previously) belonging to Abu Jahl that had a silver nose ring - according to a
version a gold nose-ring. He did that to enrage the idolaters.2
COMMENTARY: In 6AH, the Prophet Muhammad صلى الله عليه وسلم departed from Madinah to
perform umrah. However, the idolaters did not allow him and his sahabah (Prophet's
companions) (s ) to proceed beyond Hudaybiyah. They did not allow them to come to
Makkah. This is a well-known historical happening. Among the camels the Prophet
1 Bukhari # 1719, Muslim # 30-1972, Musnad Ahmad 3-388.
2 Abu Dawud # 1749, Ibn Majah # 3100, Musnad Ahmad 1-234.

647
Vol.2
Translation & Commentary of MISHKATUL MASAABIH
Muhammad Lytte à . had taken along as hadyi to slaughter was one that had belonged
to Abu Jahl. It was seized in the Battle of Badr as part of the spoils. He took it along to
distress the idolaters on seeing it in the hands of the Muslim and on being slaughtered.
Thus, it is mustahab (desirable) to cause grief and distress to the enemies of Allah.
THE HADYI THAT IS DYING
(٢٦٤١-٢٦٤٢) وَعَنْ نَاجِيَةَ الْخُزَاعِيْ قَالَ قُلْتُ يَا رَسُولَ اللهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ كَيْفَ اصْنَهُ بِمَا عَطَبَ مِنَ
الْبُدُنِ قَالَ الْخَرُ هَا ثُؤَّ اغْمِسْ نَعْلَهَا فِي دَمِهَا ثُوَّ خَلّ بَيْنَ النَّاسِ وَبَيْنَهَا فَيَأْكُلُوْنَا- رَوَاهُ مَالِكْ وَالتِّزْمِذِىُّ
وَابْنُ مَاجَةً وَرَوَاهُ أَبُوْدَاؤدَ وَالدَّارِبِيُّ عَنْ نَاجِيَّةَ الْأَسْلَمِيِّ-
2641. Sayyiduna Najiyah Al-Khuza'I As an+, said that he asked Allah's Messenger
4 ÀLo how he should deal with the animals of hadyi that are on the point of
death. He said, "Slaughter t hem and dye their shoes with their blood. Then leave
them for the people to eat."1
2642. Najiyah al-Aslami can+, narrated the (same) hadith (tradition).2
COMMENTARY: The people who will eat are those excluding the companions in the
caravan whether rich or poor. Other poor people passers by might eat from it. Previously
this had been explained.
There was only one sahabi by the name of Najiyah. Some ascribed him to the Khuza'I tribe
and some to t he Aslami tribe.
VIRTUE OF THE DAY OF SACRIFICE
(٢٦٤٣) وَعَنْ عَبْدِ اللّهِ بْنِ قُرْطِ عَنِ النَّبِيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِكَّ أَعْظَمَ الْآَيَّامِ عِنْدَ اللَّهِ يَوْمَ النَّحُرِ
◌َُّ يَوْمُ الْقَرِّ قَالَ ثَوْرْ وَهُوَ الْيَوْمُ الثَِّنِى قَالَ وَقُرِّبَ لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَدَنَاتٌ خَمْسْ
أَوْبِتٌّ فَطَفِقْنَ يَزْدَ لِفْنَ إِلَيْهِ بِآَيَّتِهِنَّ يَبْدَأُ قَالَ فَلَنَّا وَجَبْتُ ◌ُنُوبُهَا قَالَ فَتَكَلَّمَ بِكَلِمَةٍ خَفِيَّةٍ لَهُ أَفْهَمُهَا
فَقُلْتُ مَا قَالَ قَالَ مَنْ شَاءَ اقْتَطة-(رواه ابوداؤد)
2643. Sayyiduna Abdullah ibn Qurt As a +, narrated that the Prophet Muhammad
lean o said, "The greatest day in the sight of Allah is the day of sacrifice (with
Dhul HIjjah). Then, is the day of al-qarr (11th Dhul Hijjah)." Sayyiduna Thawr àl+,
" said, "That is the next day."
Abdullah us & +, added that five or six camels were brought to Allah's Messenger
galeano and they began to draw nearer to him (vying with each other to covet the
blessing) to see which of them he would sacrifice first.
He added: when they fell down on their sides (meaning, when they were
slaughtered), he (the Prophet Muhammad صلى الله عليه وسلم said something so softly that he
(Abdullah) As às +, could not understand. So, he asked (one who was near to him),
"What did he say?" (He said that) he said, "whose wishes may cut off a piece."3
1 Tirmidhi # 911, Ibn Majah # 3106, Muwatta Maalik # 148 (Hajj), Musnad Ahmad 4-334.
2 Abu Dawud # 1762, Darimi # 1909.
3 Abu Dawud # 1765.

648
Translation & Commentary of MISHKATUL MASAABIH
Vol.2
COMMENTARY: Teebi atta>, explained that the greatest day in the sight of Allah is the day
of sacrifice means that it is one of the greatest days because other ahadith (tradition) name
the ten days of (Dhul Hijjah) better then other days. Those ten days being excellent, the 10th
of Dhul Hijjah, which is one of them, is also excellent.
The ahadith (tradition) also say that the last ten days of Ramadan are the most excellent.
We may explain that, the last ten days of Dhul Hijjah are the most excellent days of the
months of Haram while the last ten days of Ramadan are the most excellent of all days
(in all respect).
We may also explain that excellence is measured in terms of nature of the days. Fasting is
observed in Ramadan. Reward is multiplied in this month and I'tikaf is observed during its
last ten days. So, these ten days are excellent in this regard.
As for Dhul Hijjah, Hajj (pilgrimage) is performed in this month and sacrifice is made. In
this regard, it is excellent.
The day of al-qarr is the 11th Dhul Hijjah. It is so called because the pilgrims get some rest
on this day after they have discharge their duties and worked hard.
If anyone argues that the day of Arafah has been termed as excellent in sahih hadith
(tradition). We may say again that al-qarr is one of the days that are excellent.
That the camels tried to outdo each other in coming nearer to the Prophet Muhammad ali.
Animals too have a. صلى الله عليه وسلم was truly a miracle of the Prophet Muhammad عليه وسلم
sentiment and a longing to gain blessings that, actually, is idiosyncrasy of mankind.
The hadith (tradition) of Sayyiduna Ibn Abbas As ano, and of Sayyiduna Jabir have been
mentioned in the chapter (111) (no sacrifices), - respectively # 1469 and 1461.
SECTION III
الْفَضِلُ الثَّالِثُ
FLESH OF THE SACRIFICE
(٢٦٤٤) عَنْ سَلَمَةَ بْنِ الْأَكْوَءِ قَالَ قَالَ النَِّيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ ضَتِى مِنْكُمْ فَلَا يُصْبِحَنَّ بَعْدَ ثَالِئَةٍ
وَفِى بَيْتِهِ مِنْهُ شَىْءٍ فَلَمَّا كَانَ الْعَامُ الْمُقْبِلُ قَالُوا يَا رَسُوْلَ اللَّهِ نَفْعَلُ كَمَا فَعَلْنَا الْعَامَ الْمَاضِىَ قَالَ كُلُوا
وَأَطْحِمُوْا وَاتَّخِرُوا فَإِّ ذَلِكَ الْعَامَ كَانَ بِالنَّاسِ جُهْدْ فَأَرَدُتُ آتٌ تُحِيْنُوْا فِيُهِمُ - (متفق عليه)
صلى الله narrated that Allah's Messenger رضى الله عنه Sayyiduna Salamah ibn Al-Akwa .2644
jule said, 'He among you has made a sacrifice should not begin the morning after
three day while he has anything of the (flesh of the animal) in his house." When the
next year arrived, they (the sahabah) sklo, asked, "O Messenger of Allah, shall we
do as we had done last year (and give out all the meat in three days)?" He said. "Eat,
feed others and keep in store some. Last year, the people (had to work hard and toil
and) were helpless. So, I intended that you should help them."1
COMMENTARY: There was a severe drought in the region around Madinah. Therefore,
many of those people came to Madinah crowding it. This is why the Prophet Muhammad
tl Ån forbade people to store meat beyond three days. The year following conditions
had improved and the Prophet Muhammad ,.,,le ano permitted them to hold back some
of the flesh.
1 Bukhari # 5569, Muslim # 34-1974, (see also Bukhari # 5570).

649
Translation & Commentary of MISHKATUL MASAABIH
Vol.2
(٢٦٤٥) وَعَنْ نُشِقَةً قَالَ قَالَ تَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّا كُنَّ ◌َيْنَاكُمْ عَنْ أُوْمِهَا أَنْ تَأْكُوهَا
فَوْقَ ثَلَاثٍ لِكَّئْ تَسْئُكُمْ جَاءَ اللهُ بِالسَّعَةِ فَكُلُوُ وَاذَّخِرُوْا وَأَِّرُوا أَلَّ وَإَِّ هَذِهِ الْآَيَّامَ آَيَّامُ أَهْلٍ وَشُرُبٍ
وَذِكْرِ اللهِ(رواهابوداؤد)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنها Sayyiduna Nubayshah .2645
said, "We used to forbid you to eat their meat meaning, of sacrificial animals)
beyond three days so that you may find abundance (and the poor may derive
benefit from the meat). Now, Allah has provided plenty. So, eat and hold back
and seek reward (by giving in the charity). Know! These (four) days (in Mina) .
are days of eating, drinking (so it is disallowed to fast these days) and (days) to
remember Allah."1
COMMENTARY: The concluding words reflect the words of Allah:
فَإِذَا قَضَيْتُمْ مَّنَاسِكَكُمْ فَاذْكُرُوا اللَّهُ كَذِكْرِ كُمْ أَبَاءَ كُمْ أَوْ أَشَدَّ ذِكْرًّا
(When you have performed you devotional rites, remember Allah, like your
remembrance of your forefathers, or even with a stronger remembrance} (2: 200)
CHAPTER - IX
(AL-HALQ) SHAVING
بَابُ الْحَلْقِ
On the 10th of Dhul HIjah, pebbles are thrown at al Jamrah Aqabah. Then the hadyi is
slaughtered there, in Mina. Then, the head is shaved, or hair are clipped and the ihram
(pilgrim-robe) is relinquished. Everything except sexual intercourse, that had been forbidden
in the state of the ihram (pilgrim-robe) becomes lawful again.
This chapter is about shaving the head and clipping the hair, both topics. The compiler of
the Mishkat has mentioned only shaving in the heading because it is better to shave the
head than to merely clip the hair to which will follow at the proper time, insha Allah.
It must be known that the Prophet Muhammad ,,le ano never shaved his head apart
from (the performance of the rites of Hajj (pilgrimage) and umrah).
SECTION I
الفَضلُ الآول
BETTER TO SHAVE HEAD
(٢٦٤٦) عَنِ ابْنِ عُمَرَ أَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ حَلَقَ رَأْسَهُ فِي حَجَّةِ الْوَدَاءِ وَأُنَاسْ مِنْ أَصْحَابِهٍ
وَقَّشَرَ بَعْضُهُمُ - (متفق عليه)
2646. Sayyiduan Ibn Umar رضى الله عنه reported that Allah's Messenger صلى الله عليه وسلم had
his head shaved during the Farewell pilgrimage as did a number of his sahabah,
but some of them had their hair clipped.2
COMMENTARY: Those who had their heads shaved emulated the Prophet Muhammad
1 Abu Dawud # 2813, Ibn Majah (brief) # 3160, Darimi # 1958.
2 Bukhari # 4411, Muslim # 316-1301, Abu Dawud # 1980, Musnad Ahmad 2-128.

Vol.2
Translation & Commentary of MISHKATUL MASAABIH
650
aiming at the blessings. Those who had their hair clipped seized the permission صلى الله عليه وسلم
to do so. It is stated in a hadith (tradition) in Bukhari, Muslim and other books of hadith
(tradition) that during the redeeming umrah (umrah al-Qada), the Prophet Muhammad
duyals as had his hair clipped instead of shaving his head. So, both things are known from
the Prophet Muhammad صلى الله عليه وسلم though it is better to shave the head.
PROPHET MUHAMMAD صلى الله عليه وسلم HAD HIS HAIR CLIPPED
(٢٦٤٧) وَعَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ لِيُّ مُعَاوِيَةُ إِ قَضَرْتُ مِنْ رَأْسِ النَّبِيِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عِنْدَ الْمَرُوَةِ
بِمِشْقَصٍ۔ (متفق عليه)
2647. Sayyiduna Ibn Abbas رضى الله عنه narrated that Sayyiduna Mu'awiyah رضى الله عنه said
to him that he had clipped some hair of the Prophet Muhammad صلى الله عليه وسلم at
Marwah with a mishqas (a arrowhead or a pair of large scissors).1
COMMENTARY: The word mishqas is either a large or broad arrowhead, or large scissors.
The latter seems more appropriate.
صلى الله عليه وسلم Since it is established through ahadith (tradition) that the Prophet Muhammad
had never had his hair on the head clipped after performing Hajj (pilgrimage) but had them
shaved so this statement of Mu'awiyah Asano, concerns umrah. This is corroborated by his
words that he did it at Marwah. If he had cut them after Hajj (pilgrimage), then he would
have said, at Mina.'
PROPHET'S PRAYER FOR THOSE WHO SHAVE HEAD
(٢٦٤٨) وَعَنِ ابْنِ عُمَّرَ أَّ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ فِي حَجَّةِ الْوَدَاءِ اللَّهُوَّ ارْحَمِ الْمُحَلِّقِيْنَ
قَالُوا وَالْمُفَضِرِيْنَ يَا رَسُولَ اللّهِ قَالَ اَللَّهُوَّ ارْحَمِ الْمُحَلِّقِيْنَ قَالُوْا وَالْمُقَضِرِيْنَ يَا رَسُوْلَ اللَّهِ قَالَ
وَالْمُقَضِّرِيْنَ- (متفق عليه)
2648. Sayyiduna Ibn Umar صلى الله عليه وسلم narrated that during the Farewell pilgrimage,
Allah's Messenger صلى الله عليه وسلم said:
اَللَّهُتَ ارُحَمِ الْمُحَلِّقِينَ قَالُوا وَالْمُقَضِّرِيْنَ
(O Allah, have mercy on those who have had their heads shaved.}
They (the sahabah) رضى الله عنه submitted "And those who have had their hair clipped,
O Messenger صلى الله عليه وسلم of Allah! but, he prayed again as before:
اللَّهُذَ ارُحَمِ الْمُحَلِّقِيْنَ قَالُوا وَالْمُقَصِّرِيْنَ
and they submitted again, 'those who had their hair clipped, too, O Messenger of
Allah! So, he agreed:
وَالْمُقَضِرِيْنَ
{and they who have clipped their hair.|2
1 Bukhari # 1330, Muslim # 209-1246, Abu Dawud # 1802, Nasa'i # 2987, Musnad Ahmad 4.96.
2 Bukhari # 1727, Muslim # 317-1301.
1

651
Translation & Commentary of MISHKATUL MASAABIH
Vol.2
COMMENTARY: The excellence of those who shave their head (during Hajj (pilgrimage)) is
clear from this hadith (tradition) over those who merely clip their hair.
(٢٦٤٩) وَعَنْ يَخْلِى بْنِ الْحُسَيْنِ عَنْ جَدَّتِهِ أَنَّمَا سَمِعَتِ النَِّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي حَبَجَّةِ الْوَدَاعِ دَمًا
لِلْمُحَلِّقِيْنَ ثَلَاثًا وَلِلُمُقَضِرِ يْنَ مَرَّةً وَاحِدَقًّ- (رواه مسلم)
2649. Sayyiduna Yahya ibn al-Husayn aus, reported from his grandmother that
during the farewell pilgrimage, she heard the Prophet Muhammad صلى الله عليه وسلم pray
for those who had had their heads shaved three times, but for those who had their
hair clipped (only) once.1
COMMENTARY: The Prophet Muhammad صلى الله عليه وسلم prayed for those who shaved their
hair thrice - or according to another hadith (tradition) four times - and once for those who
merely clipped their hair. This last may have been included with the prayer for those who
shaved or may have been made separately.
The Prophet Muhammad صلى الله عليه وسلم may have made these prayers at different times and in
different gatherings. This explains the varying numbers of supplications - three and four.
Or, the different narrators may have narrated whatever they had heard.
SUNNAH (PRACTICE OF HOLY PROPHET MUHAMMAD صلى الله عليه وسلم) TO BEGIN
SHAVING AT THE RIGHT SIDE
(٢٦٥٠) وَعَنْ أَنَّسٍ أَّ النَّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ آَلَى مِنَى فَتَى الْجُمْرَةَ فَرَمَاهَا ثُنَّ أَلَى مَنْزِلَهُ بِمِنَى وَتَخَرَ
تُسْكِّهُ ثُّ دَعَا بِالْحُلَّقِ وَنَاوَلَ الْحَالِقَ شِقَّة الْأَيْمَنَ فَحَلَقَة تُؤَّ دَعَا أَبَا طَلْحَةَ الْانْصَارِیَّ فَأَعْطَاءُ إِيَّاهُ ثُوَّ نَاوَلَ
الشِّقَ الْآَيْسَرَ فَقَالَ احْلِقٌ فَحَلَقَه فَأَعْطَاهُ آبَا طَلُحَةَ فَقَالَ اقْسِمُه بَیْنَ النَّاسِ۔ (متفق عليه)
2650. Sayyiduna Anas رضى الله عنه narrated that the Prophet Muhammad صلى الله عليه وسلم came
to Mina. Then he went to jamrah (aqabah) and threw pebbles at it. Then he went to
his dwelling place in Mina and sacrificed his animal. Then he called the barber
(who was Ma'mar ibn Abdullah) As a >, and turned his right side (of his head)
towards him and he shaved it. Then he called Abu Talhah al-Ansari us a +, and
gave him the hair that had been shaved off. Then, he turned his left side and asked
the barber to shave it and he shaved it and he gave the hair to Abu Talhah, usd+,
saying, "Distribute it among the people."2
COMMENTARY: The head is shaved from the right side as a sunnah(Practice of Holy
Prophet Muhammad صلى الله عليه وسلم). It is shaved from the right side of the person being shaved.
Some authorities maintain that it is the right side of the person who shaves.
USING PERFUME
(٢٦٥١) وَعَنُ عَائِشَةً قَالَتْ كُنْتُ أُطَيِّبُ رَسُوْلَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَبْلَ أَنْ يُحْرِمَ وَيَوْمَ النَّحْرِ قَبْلَ
آَنْ يَطُوْفَ بِالْبَيْتِ بِطِيْبٍ فِيْهِ مِسْكٌ - (متفق عليه)
1 Muslim # 321-1303.
-
2 Muslim # 326.1305, Abu Dawud # 1981, Tirmidhi # 913, Musnad Ahmad 2-137.

Vol.2
Translation & Commentary of MISHKATUL MASAABIH
652
2651. Sayyidah Ayshah رضى الله عنها said that she used to apply perfume to Allah's
Messenger صلى الله عليه وسلم before he assumed the ihram (pilgrim-robe) and on the day of
sacrifice before he circumambulated the House, the perfume containing musk.1
COMMENTARY: The ulama (Scholars) say that at the times mentioned by Sayyiduna
Ayshah Que ano, it is better to apply perfume with musk or rose because they are purely
fragrant without any colour.
On the 10th Dhul Hijah after (the sacrifice and having the head shaved, the pilgrim comes
out of the ihram (pilgrim-robe) and that which was disallowed to him because of the ihram
(pilgrim-robe) becomes lawful again but not sexual intercourse with his wife. After he
finishes making the tawaf ziyarat, even that becomes lawful to him.
THE SALAH (PRAYER) OF ZUHR OF THE PROPHET MUHAMMAD صلى الله عليه وسلم ON
THE DAY OF SACRIFICE
(٢٦٥٢) وَعَنِ ابْنِ عُمَرَ أَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ آَفَاضَ يَوْمَ النَّحْرِ ثُمَّ رَجَعَ فَصَلَّى الْتُهْرَ
بِمِتى- (رواه مسلم)
2652. Sayyiduna Ibn Umar as an , narrated that on the day of sacrifice, Allah's
Messenger صلى الله عليه وسلم hastened to Makkah (and performed the fard(compulsory)
circumambulation in the forenoon) and returned (in time) to offer the salah (prayer)
of zuhr in Mina.2
COMMENTARY: It has been explained against hadith (tradition) # 2555 (chapter on the
farewell pilgrimage) that the Prophet Muhammad صلى الله عليه وسلم offered the zuhr in Makkah
but offered the optional in Mina which Ibn Umar as an +, mistook for zuhr.
SECTION II
الفَضلُ القَّانِى
WOMEN NOT ALLOWED TO SHAVE HEAD
(٢٦٥٣) وَعَنْ عَلِيٌّ وَعَائِشَةَ قَالَا تَى رَسُولُ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ أَنْ تَخْلِقَ الْمَرْأَّةُ رَأْسَهَا - (رواه الترمذى)
2653. Sayyiduna Ali رضى الله عنه and Sayyidah Ayshah رضى الله عنها narrated that Allah's
Messenger صلى الله عليه وسلم forbade the women from shaving their heads.3
COMMENTARY: When a woman puts off her ihram (pilgrim-robe) she should not shave her
head (as men do). It also applies even otherwise. It is forbidden to women to shave their
heads as to men to shave their beards.
ONLY CLIP HAIR
(٢٦٥٤) وَعَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَيْسَ عَلَى النِّسَاءِ الْخُلْقُ إِنَّمَا عَلَى النِّسَاءِ
التَّقْصِيْرُ-(رواهابوداود والترمذى والدارمى)
1 Bukhari # 1539, Muslim # 46.1191, Abu Dawud # 1745, Tirmidhi # 918, Nasa'i # 2685, Majah #
2926, Muwatta Maalik # 17 (Hajj), Musnad Ahmad 6-186.
2 Muslim # 335-1308
3 Tirmidhi # 915

653
Vol.2
Translation & Commentary of MISHKATUL MASAABIH
2654. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said
woman are not required to shave their head. They need only clip their hair."1
COMMENTARY: It is not wajib (obligatory) on a woman to shave her hair on relinquishing
the ihram (pilgrim-robe) but it wajib (obligatory) on her to clip her hair on relinquishing the
ihram (pilgrim-robe).
However, it is wajib (obligatory) on men do one of these things: either shave hair or clip
some of it though shaving is better.
THE LIMIT: According to the Hanafis, if the head is shaved, it is wajib (obligatory) to share
only one fourth of it though better to shave all of it. If hair is only clipped then it is wajib
(obligatory) to clip only one fourth of all hair on head to the limit of the one division or
portion of a finger, but mustahab (desirable) to clip all hair on the head. Ibn Hamman ass,
however, agrees with Imam (leader) Maalik atus, that it is wajib (obligatory) to either shave
all hair or clip all hair on the head, saying only that is correct.
This chapter has no Section III.
CHAPTER - X
ABOUT WHAT IS PERMITTED (DIFFERENT DEEDS)
بَاب
SECTION I
الفَضلُ الآول
OUT OF SEQUENCE DEEDS OF HAJJ (PILGRIMAGE)
(٢٦٥٥) عَنْ عَبْدِ اللَّهِ بْنِ عَمْرِ وبْنِ الْعَاصِ آَّ رَسُولَ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَقَفَ فِى حَجَّةِ الْوَدَاءِ بِمِنَى
لِلنَّاسِ يَسْأَلُوْنَهُ فَجَاءهُ رَجُلْ فَقَالَ لَمْ أَشْعُرُ فَحَلَقْتُ قَبْلَ آَنْ أَذْبَعَّ فَقَالَ إِذْبَحُ وَلَّا حَرَجَ فَجَاء أَخَرُ فَقَالَ
لَوْ أَشْعُرْ فَتَحَرْتُ قَبْلَ أَنْ آَزْمِيَّ فَقَالَ ارْمِ وَلَّا حَرَجَ فَمَا سُئِلَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَنْ شَىْء قُدِّمَ
وَلَا أُخْرَ إِلَّا قَالَ افْعَلُ وَلَا حَرٌَ - مُتَّفَقْ عَلَيْهِ وَفِى رِوَايَةٍ لِمُسْلِمٍ آَتَّاهُ رَجُلْ فَقَالَ حَلَقْتُ قَبْلَ آَنْ أَرُمِئَ قَالَ
ارْمِ وَلَّا حَرَجَ وَاتَاهُ اخْرُ فَقَالَ أَفَضْتُ إِلَى الْبَيْتِ قَبْلَ الْ آَرُمِیَ قَالَ ارمِ وَلَّا حَرَ۔۔
2655. Sayyiduna Abdullah ibn Amr ibn Al-Aas As a >, narrated that Allah's
Messenger صلى الله عليه وسلم stopped at Mina during the Farewell Pilgrimage to enable the
people to ask him what they wished to know. One man came and submitted, 'I did
not know and I shaved before I sacrificed." He said, "Sacrifice now, it does not
matter." Another man came and submitted that he was not aware and made the
sacrifice before casting the pebbles, so he set him at rest, saying, "Cast them, now It
does not matter." The Prophet was not asked about anything being done out of
sequence without his pacifying them, "Do it (now). It does not matter."
According to another version: A man came and submitted, "I shaved before
throwing the pebbles." He convinced him that he could throw them (again), for, it
did not matter. Another came with the problem that he had hastened to the house
before throwing the pebbles and was told that he could throw them then and that
did not matter.2
1 Abu Dawud # 1985, Darimi # 1906, Daraqutni # 165 (Hajj)
2 Bukhari # 1736, Muslim # 327-1306, Tirmidhi # 917, Abu Dawud # 2014, Ibn Majah # 3051, Muwatta
Maalik # 242 (Hajj) Musnad ahmad 2159.

654
Translation & Commentary of MISHKATUL MASAABIH
Vol.2
COMMENTARY: On the day of sacrifice, four things are done. The sequence is:
(1)
On coming to Mina, seven pebbles are thrown at jamrah aqabah which is a
pillar.
(2)
The animals are sacrificed. The details have been mentioned previously.
(3)
Next, the head is shaved or hair are clliped.
(4)
Then the pilgrim goes to Makkah and perform the tawaf.
Most ulama (Scholars) say that in the light of the foregoing hadith (tradition), these deeds are
performed in this sequence as a sunnah(Practice of Holy Prophet Muhammad (u,4,le an_Lo). Imam
(leader) Shafi'I al , and Imam (leader) Ahmad altos, are among them. If the sequence is
disturbed them no atonement is called for. However, some ulama (Scholars), including Imam
(leader) Abu Hanifah alter, and Imam (leader) Maalik &les,, assert that it is wajib (obligatory)
to observe this sequence. They say that the Prophet Muhammad's ,,le ano words merely
mean that there is no sin if the sequence is upset because of lack of knowledge, but it is wajib
(obligatory) to slaughter an animal as dumm which is a goat or the like of it.
Teebi À, pointes out that Sayyiduna ibn Abbas usan>, has narrated that a similar hadith
(tradition) and he himself has made dumm wajib (obligatory) because of the actions being
performed out of sequence. So, the contention of Imam (leader) Abu Hanifah al >, and
others is proved as correct.
(٢٦٥٦) وَعَنِ ابْنِ عَبَّاسٍ قَالَ كَانَ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُسْئَلُ يَوْمّ النَّحْرِ يِنِى فَيَقُوْلُ لَا حَرٌَّ فَسَأَلَهُ
رَجُلْ فَقَالَ رَمَيْتُ بَعْدَ مَا أَمْسَيْتُ فَقَالَ لَّا حَرَج- (رواه البخارى)
2656. Sayyiduna Ibn Abbas us al, said that on the day of sacrifice, the Prophet
Muhammad Lyleà o was being asked (about advancing an act or putting it back).
He would say. "It does not matter." A man asked him, "I cast pebbles after it was
evening." He said, "It does not matter."1
COMMENTARY: The others Imams (leaders) (apart from Abu Hanifah) ales, hold that if
any one delays the casting of pebbles beyond sunset then dumm becomes wajib (obligatory) on
him. So, they interpret the hadith (tradition) to mean 'after asr' when it say 'after evening.'
The Hanafis say that on the tenth Dhul Hijjah it is allowed to throw the pebbles after dawn
(and before sunrise) but with a dislike. After sunrise to zawal, it is masnun. After zawal to
sunset it is allowed without dislike but the hours of masnun are missed. After sunset, which
is night time, though allowed there is a dislike for it.
It must be understood, however, that there is a dislike if anyone delays it without a reason till
after sunrise and casts pebbles in the night. Thus, if shepherds and people like them can only
cast pebbles in the night because they are disabled before that then there is no dislike for them.
The Prophet Muhammad's صلى الله عليه وسلم words in the hadith (tradition), 'It does not matter'
suggest that the person asking was a shepherd who could not cast pebbles during the day.
Ibn Hammam aus, said that if anyone delays casting of pebbles to such an extent that it is
morning then he should cast pebbles but he will have to atone and slaughter an animal. It
is wajib (obligatory) to do so. This is the opinion of Imam (leader) Abu Hanifah antas, but his
two companions differ with him. On the two days after the day of sacrifice, the 11th and 12th
of Dhul Hijjah, the masnun time of casting pebbles is from after zawal to sunset. After that
1 Bukhari # 1735.

655
Translation & Commentary of MISHKATUL MASAABIH
Vol.2
till dawn is makruh(unbecoming) time. Thus according to Imam (leader) Abu Hanifah >,
à the time of doing it is over after da'wn his two companions, Imam (leader) Abu Yusuf
antes, and Imam (leader) Muhammad al>, contend that the time of doing it remains even
after dawn. In other words, even after dawn, there is time to cast pebbles according to
consensus though Imam (leader) Abu Hanifah ales, says that valid time is over and it is
redeeming time but the others say that it is valid time.
On the fourth day, 13th Dhul Hijjah, according to all of them the time, both valid and the
redeeming, expires with sunset. So, not even a delayed rami is allowed.
SECTION II
الْفَضْلُ الثَّانِى
(٢٦٥٧) وَعَنْ عَلِيٍّ قَالَ آتَاهُ رَجُلْ فَقَالَ يَا رَسُولَ اللَّهِ إِّ آفَضْتُ قَبْلَ أَكْ أَحْلِقَ قَالَ إِحْلِقٌ أَوْ قَصِرُ وَلَا حَرَجَ
وَجَاء أُخَرُ فَقَالَ ذَتَجْتُ قَبْلٌ آَنْ آَرُمِىَ قَالَ ارٌمِ وَلَّا حَرَجَ- (رواه الترمذى)
2657. Sayyiduna as a+, Ali said that a man came and submitted, "O Messenger of
Allah, I (went to Makkah and) performed the tawaf'ifadah before shaving my
head." He said, "Shave or clip hair (now). It does not matter, And another come and
said, "I sacrificed before throwing pebbles." He said, "Throw pebbles (now). There
is no harm."1
SECTION III
الفَصلُ الثَّالِثْ
(٢٦٥٨) وَعَنْ أُسَامَةَ بْنِ شَرِيٍْ قَالَ خَرَجُتُ مَعَ رَسُوْلِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَاجًا فَكَاتَ النَّاسُ
يَأْتُوُنَهُ فَمِنْ قَائِلٍ يَا رَسُوْلَ اللَّهِ سَعَيْتُ قَبْلَ أَدْ أَحْلُوْفَ أَوْ أَخَّرْتُ شَيْئًا أَوْ قَدَّمْتُ شَيْئًا فَكَانَ يَقُوْلَ لَا
حَرَّ إِلَّ عَلَى رَجُلٍ اقْتَرَضَ عِرْضَ مُسْلِمٍ وَهُوَ ظَالِهٌ فَذَلِكَ الَّذِىُ حَرَجَ وَمَلَكَ-(رواه ابوداؤد)
2658. Sayyiduna Usamah ibn Sharik us &+, narrated that he went out with Allah's
Messenger صلى الله عليه وسلم to perform Hajj (pilgrimage). (He reported that) people
thronged to him (with their enquiries). Someone asked, "O Messenger of Allah, I
performed the Sa'I (or Sa'i) before I made the tawaf." Or, I did something after its
due time." Or I did something before its due time." He would say, "It does not
matter. Only (it matters) to one who defames a Muslim, One who is a wrongdoer.
He is the sinful and he will perish."2
COMMENTARY: If Sa'I is done before assuming the ihram (pilgrim-robe) or before
performing the tawaf qudum or optional tawaf then that would not be proper. There is no
harm in performing Sa'I before tawaf ifadah. But, it is imperative that Sa'I should be
observed after assuming the ihram (pilgrim-robe) and performing the tawaf, even if it is an
optional tawaf.
For an outsider the questioner's making Sa'I before tawaf would imply tawaf ifadah, but
tawaf qudum. For a Makkan, it would be after an optional tawaf.
The hadith (tradition) concludes with a note of warning to one who wrong or defames
anyone. However, if such a thing is done for the sake of religion, then there is no harm, and
the doer is not sinful.
1 Tirmidhi # 917 (narrated by Abdullah ibn Amir) 4.6 2), Bukhari # 83 Muslim # 1306, Abe Dawud
# 2014, Ibn Majah # 3051, Musnad Ahmad # 6499.
2 Abu Dawud # 2015.

Vol.2
Translation & Commentary of MISHKATUL MASAABIH
656
CHAPTER - XI
THE SERMON ON THE DAY OF SACRIFICE
CASTING PEBBLES ON THE DAY OF
TASHRIQ AND BIDDING FAREWELL
SECTION I
الفَضل الآوَلْ
◌َابْ خُطْبَةِ يَومِ التَّحْرِ وَرَمْيِ آَيَّامِ التَّشْرِيُقِ
وَالتَّوْدِيْع
SERMON ON THE DAY OF SACRIFICE
(٢٦٥٩) عَنْ أَبِي بَكْرَةَ قَالَ خَطَبَنَا النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَوْمّ النَّحْرِ قَالَ إِكَّ الزَّمَانَ قَدِ اسْتَدَارَ
كَهَيْئَّتِهِ يَوْمّ خَلَقَ اللهُ السَّمْوَتِ وَالْأَرْضَ السَّنَّةُ اثْنَا عَشَرَ شَهْرًا مِنْهَا أَرْبَعَةٌ حُرُمْ ثَلَاثْ مُتَوَالِيَّاتٌ
ذُوالْقَعْدَةِ وَذُو الْحَجَّةِ وَالْمُحَرَّمُ وَرَجَبُ مُضَرَ الَّذِى بَيْنَ جُمَّادى وَشَعْبَانَ وَقَالَ أَىُّ شَهْرٍ هَذَا قُلْنَا اللَّهُ
وَرَسُوْلُهُ أَعْلَمُ فَسَكِّتَ حَتَّى ظَنَنَّا أَنَّهُ سَيُسَيِّيْهِ بِغَيْرِ اسْمِهِ فَقَالَ أَلَّيْسَ ذَا الْحَبَّةِ قُلْنَا بَلَى قَالَ أَىُّ بَلَّدٍ هُذَا قُلْنَا
اللَّهُ وَرَسُوْلُهُ أَعْلَمُ فَسَكَتَ حَتَّى ◌َنَنَا أَنَّهُ سَيُسَيِّيْهِ بِغَيْرِاسْمِهِ قَالَ أَلَّيْسَ الْبَلْدَةَ قُلْنَا بَلَى قَالَ فَأَىُّ يَوْمٍ هُذَا
قُلْنَا اللّهُ وَرَسُوْلُهُ أَعْلَمُ فَسَكَتَ حَتَّى ◌َظَنَنَّا أَنَّهُ سَيُسَيِّيْهِ بِغَيْرِ اسْمِهِ قَالَ أَلَيْسَ يَومَ النَّحْرِ قُلْنَا بَلِى قَالَ فَاِّ
بِمَاءَ كُمْ وَ أَهْوَالَكُمُ وَأَعْرَاضَكُمُ عَلَيْكُمُ حَرَامْ كَحُرْمَةِ يَوْمِكُمُ هذَا فِيْ بَلَّدِ كُمْ هُذَا فِي شَهُرٍ كُهُ
هَذَا وَسَتَلْقَوْنَ رَبَّكُمْ فَيَسْأَ لُكُمْ عَنْ أَعْمَالِكُمْ أَلَّا قَلَا تَرْجِعُوا بَعْدِى ضُلَّا لَا يُضْرِبُ بَعْضُكُمُ رِقَابٌ
بَعْضٍ أَلَا هَلْ بَلَّغْتُ قَالُوْا نَعَمُ قَالَ اللَّهُؤَّ اشْهَدْ فَلْيُبَّغِ الشَّاهِدُ الغَائِبَ فَرُتَّ مُبَلَّةٍ أَوْعِى مِنْسَامِعٍ-
(متفق عليه)
صلى الله عليه narrated that the Prophet Muhammad رضى الله عنه Sayyiduna Abu Bakrah .2659
, delivered to them a sermon on the day of sacrifice. He said, "(O people!) Time
(meaning the year) has covered its cycle according to the nature on which it was
when Allah had created the heavens and the earth. The year is made up of twelve
months, four of which are sacred three of them consecutive, namely Dhul qadah,
Dhul hijjah and Muharrram, and (the fourth) Rajab of Mudar which lies between
Jumada (ath-thani) and Sha'ban."
Then, he asked, 'what month is this?" They said, "Allah and His Messenger know
best." He observed silence so that they presumed that he would give it a new name,
but he asked, "Is it not Dhul Hijjah?" They confirmed, "of course!" He asked,
"What town is it?" They submitted, "Allah and His Messenger know best." So, he
observed silence till they presumed that he would give it a new name, but he asked,
"Is it not al-Baldah?" they affirmed, "Of course!"
He asked, "What day is it?" They submitted that Allah and His Messenger ,le ando
, know best. He remained silent till they presumed that he would give it a new
name when he asked, "Is it not the day of sacrifice?" They confirmed, "Of course!"
He said, "Your blood, your properties and your honour are as sacred to you as the
sacredness of this day of yours, in this town of yours, in this month of yours. You

657
Translation & Commentary of MISHKATUL MASAABIH
Vol.2
shall meet your Lord and He shall ask you about your deeds. Beware! Do not revert
after my death to misguidance. Do not cut off necks of each other."
"Know! Have I conveyed (the message, commands of Allah"?" They affirmed,
"Yes!" He said, "O Allah, be witness! So, those who are present here must convey to
those who are not present here, for, many a one to whom it is conveyed remembers
more than him who hears."1
COMMENTARY: The Shafi'is content that it is mustahab (desirable) to deliver a sermon on
the first day of sacrifice, 10th Dhul Hijjah. But, the Hanafis say that it is mustahab (desirable)
on the second day. 11th Dhul Hijjah. Thus, according to the Hanafis, three sermons are
delivered in Dhul Hijjah: on the 7th, 9th and 11th. The rules of hajj are mentioned in these
sermons. Other ahadith speak of the Prophet Muhammad's صلى الله عليه وسلم sermon on the 11th.
It is said about this hadith that the Prophet Muhammad صلى الله عليه وسلم may have delivered
this sermon by way of a reminder and an admonition while he may have delivered the
principal sermon on the very next day.
The year being of twelve months is mentioned in the Quran:
إِثّ عِدَّةَ الشُّهُوْرِ عِنْدَ اللّهِ اثْنَا عَشَرَ شَهْرًا فِي كِتَابِ اللَّهِ يَوْمَ خَلَقَ السَّمُوَتِ وَالْأَرْضَ الاية
(Surely, the number of the months, with Allah, is twelve month in the Book of
Allah since the day when He created the heavens and the earth ... ] (9:36)
This saying of the Prophet Muhammad y4,le a . rejects the Arabs who had made changes
to the month of the year. They had a year of twelve months followed by another of thirteen
months. In this way, they put off the performance of hajj by one month after every two years.
Other months also changed and the sacred months were no exception. They lost their sanctity
and other became sacred. For instance, they forbade fighting in months when it was not
forbidden and fought during the sacred month when it was forbidden. Thus, Muharram,
Safar and other months also changed their places in the calendar. Allah says about it:
إِنَّمَا النَِّىُِّ زِيَادَةُفِي الْگُغْرِ
{The shifting of sacred month is only an addition into dis-belief.] (9:37)
Allah declared their calculation as false and brought back each month at its proper place.
The month of Dhul Hijjah was at its original place when the prophet Muhammad ,le and
صلى الله عليه وسلم performed the farewell pilgrimage. This is what the Prophet Muhammad وسلم
stressed when he began the address. And, he forbade that months be changed.
Baydawi ata, said that when the Arabs of the jahiliyah had to fight in a sacred month,
they called it lawful and replaced some other month as a sacred month. They changed the
peculiarities of every month, but retained only the numbers.
The sentence: "The year is made up of twelve months' stands by itself, elaborating the
preceding sentence. Four of these months are sacred. There can be no killing, fighting,
warfare are wrangling in these months. Allah says:
فَلَا تَظْلِمُوا فِيْهِنَّ انْفُسَگُمُ
{ .... So wrong not yourselves during them} (9:36)
Most ulama (Scholars), however, assertt hat the command not to fight in the sacred months
1 Bukhari # 1741, Muslim # 31-1679, Ibn Majah # 233, Darimi # 1916, Musnad Ahmad 5-40.

Vol.2
Translation & Commentary of MISHKATUL MASAABIH
658
and not to engage in warfare has been abrogated. They interpret the word (tallas) - (b) -
'wrongdoing' - 'wrong' - to mean 'perpetrating evil.' In this case, the verse would mean:
'Do not cause yourselves to suffer by perpetrating sin during these months because just as
it is very bad to commit sin in the the state of ihram (pilgrim-robe), so too it is very bad to
commit sin in these months.
Mudar was a tribe of the Arabs. They gave too much respect to the month of Rajab and
sanctified it. This is why the Prophet Muhammad صلى الله عليه وسلم ascribed the month to this
tribe, 'Rajab Mudar.'
The prophet Muhammad صلى الله عليه وسلم asked the people the names of the month, day and
town to get them to realize their sanctity. They may know the importance of what he said
and resolve to abide by what he said next.
Their answer that only Allah and His Messenger ,,leane know best was not only out of
respect but also to know what the Prophet Muhammad صلى اللهعليه وسلم meant.
Some versions have instead of 'do not revert to misguidance (sub) after my death' the word
(us) disbelief. The sentence would then mean: 'do not resemble the infidels in your deeds
after my death lest like them you slay each other.
SCHEDULE OF RAMI ON ELEVENTH & TWELFTH
(٢٦٦٠) وَعَنُ وَبَرَةً قَالَ سَأَلُتُ ابْنَ عُمَرَ مَتِى أَرُمِى الْجِمَارَ قَالَ إِذَا رَفى إِمَاهُكَ فَارْمِهِ فَأَعَدُتُ عَلَيْهِ الْمَسْأَّلَةً
فَقَالَ كُنَّا نَتَحَيَّنُ فَإِذَا زَالَتِ الشَّمْسُ رَمَيْنَا-(رواه البخارى)
رضى الله عنه said that he asked Sayyiduna Ibn Umar رحمه الله Sayyiduna Wabarah .2660
"When may I cast pebbles at the jamarat (on the 11th and 12th Dhul Hijjah)?" He
said, "Cast them when your imam casts them." (He meant that he should follow one
who knows these things better.) But, he repeated his query to him. He said, "we
used to wait for the right time to do it and when the sun declined, we cast the
pebbles."1
SEQUENCE OF RAMI JAMARAT
(٢٦٦١) وَعَنْ سَالِمٍ عَنِ ابْنِ عُمَرَأَنَّهُ كَانَ يَرُمِى جَمْرَةَ الدُّنْيَا بِسَبْعِ حَصَيَاتٍ يُكَّبِّرُ عَلَى إِثْرِ كُلِّ حَصَاةٍ ثٌُّ يَتَقَدَّمُ
حَتَّى يُسْمِلَ فَيَقُومُ مُسْتَقْبِلَ الْقِبْلَةِ طَوِيلًا وَيَدْعُوُ وَ يَرْفَهُ يَدَيْهِ ثُمَّ يَرُمِى الْوُسْلِى بِسَبْعِ حَصَيَاتٍ يُكِّرُ كُلَّمَا
رَغِى مِضَاةٍ ثُمَّ يَاخُذُ بِذَاتِ الشِّمَالِ فَيُسْهِلُ وَيَقُوْمُ مُسْتَقْبِلَ الْقِبْلَةِ تُؤَّ يَدْعُوْ وَيَرْفَهُ يَدَيْهِ وَيَقُوْمُ طَوِئْلًا ثُمَّ
يَرُمِى جَمْرَةَ ذَاتِ الْعَقَبَةِ مِنْ بَطْنِ الْوَادِئْ بِسَبْعِ حَصَّيَّاتٍ يُكِِّّرُ عِنْدَ كُلِّ حَصَاةٍ وَلَّا يَقِفُ عِنْدَهَاتُؤَّ يَنْصَرِفُ
فَيَقُوْلُ هُكَّذَا رَأَيْتُ الذَِّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَفْعَلُه- (رواه البخارى)
2661. Sayyiduna Saalim رحمه الله said that Sayyiduna Ibn Umar رضى الله عنه used to cast
seven pebbles at the nearest of the jamarat (which is jamarah oola) calling 'Allahu
Akbar,at each casting. Then he went forward will he came to a smooth land where
he stood facing the qiblah for a long time during which he made supplication with
his hands raised (till the time it takes one to recite surah al-Baqarah). Then he cast
1 Bukhari # 1746, Abu Dawud # 1972.

659
Translation & Commentary of MISHKATUL MASAABIH
Vol.2
seven pebbles at Jamrah wusta calling the takbir at each throw. Then, he moved to
the left side and went till he came to smooth land, stood facing the qiblah and made
supplication with raised hands, standing there for a long time till he finally cast
seven pebbles at jamrah aqabah from the depth of the valley calling the takbir at
each pebble he threw but did not stand near this jamrah. Then, he departed from
there, saying "This is how I saw the Prophet Muhammad صلى الله عليه وسلم do it."1
COMMENTARY: Though the foregoing sequence is sunnah(Practice of Holy Prophet
Muhammad صلى الله عليه وسلم) according to the Hanafis, yet it is better not to upset it because this
sequence is wajib (obligatory) in the sight of Imam Shafi'l a >, and others. It is also
sunnah(Practice of Holy Prophet Muhammad ,,lean Lo) to make the rami at all the jamrat one
after the other, but Imam Maalik alos, regards it as wajib (obligatory).
The rami at jamrah aqabah is made from the depths of the valley and it is a sunnah(Practice
of Holy Prophet Muhammad (,, so). Hidayah has it that they may also be cast from the
height but that would be against the sunnah(Practice of Holy Prophet Muhammad Lylomno).
No reason is given why standing and making supplication near the jamrah aqabah is not
established. Some ulama (Scholars) have, however, suggested some reasons for that.
IS IT WAJIB (OBLIGATORY) OR SUNNAH(PRACTICE OF HOLY PROPHET
MUHAMMAD صلى الله عليه وسلم) TO STOP OVERNIGHT IN MINA
(٢٦٦٢) وَعَنِ ابْنِ عُمَرَ قَالَ اسْتَأُذَكَ الْعَبَّاسُ بْنُّ عَبْدِ الْمُتَطِلِبِ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ آَّ
◌َبِيْتَ بِمَكَّةَ لَيَالِيَ مِنی مِنْ آَجُلٍ سِقَايَتِهِ فَاَذِنَ لَه۔ (متفق عليه)
2662. Sayyiduna Ibn Umar sàn», said that Sayyiduna Abbas ibn Abdul Muttalib
to remain in Makkah on صلى الله عليه وسلم sought permission of Allah's Messenger رضى الله عنه
the nights that are spent in Mina because of his assignment of supplying water (of
zamzam). So, he gave him permission.2
COMMENTARY: It is mustahab (desirable) to drink the water of zamzam after tawaf ifadah.
There used to be several ponds near the well of zamzam for the convenience of the
pilgrims. The supervision of this arrangement was in the hands of the Prophet
Muhammad's صلى الله عليه وسلم uncle, Abbas ibn Abdul Muttalib رضى الله عنه. He had a team of
assistants to discharge this assignment.
Many ulama (Scholars) maintain that it is wajib (obligatory) to stay in Mina, on these nights.
Imam Abu Hanifah ales, says that it is sunnah(Practice of Holy Prophet Muhammad 4,le anho
du;) and one verdict of Imam Shafi'I ales, and Imam Ahmad als, agrees with him.
It must be understood that staying overnight means staying most of the night which is
more than half of it. The same ruling applies to nights during which it is mustahab (desirable)
to keep vigil in the night for worship, like the laylat ul qadr etc. To stay awake on these
nights is to keep awake for most part of the night.
Imam Abu Hanifah às es, and others point out that if it was wajib (obligatory) to stay
overnight in Mina, then the prophet Muhammad صلى الله عليه وسلم would not have permitted
Sayyiduna Abbas a+, to go to Makkah on these nights so it is sunnah(Practice of Holy
1 Bukhari # 1752.
2 Bukhari # 1745, Muslim # 346. 1315, Abu Dawud # 3065, Darimi # 1943, Musnad Ahmad 2-19.

Vol.2
Translation & Commentary of MISHKATUL MASAABIH
660
Prophet Muhammad صلى الله عليه وسلم) to stay here.
Some hanafi ulama (Scholars) say that if anyone has a valid, strong reason to go out of
Mina, then he may give up stay in Mina on the nights when one stays here. In others
words, they means that it is not proper to give up the sunnah(Practice of Holy Prophet
Muhammad صلى الله عليه وسلم) without reason.
THE PROPHET MUHAMMAD صلى الله عليه وسلم AT THE PLACE OF DISTRIBUTION OF
ZAMZAM
(٢٦٦٣) وَعَنِ ابْنِ عَبَّاسِ أَّ رَسُولَ اللهِ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ جَاء إِلَى السِّقَايَةِ فَاسْتَْقَى فَقَالَ الْعَبَّاسُ يَا
فَضْلُ اذْهَبُ إِلَى أُقِّكَ فَانْتِ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِشَرَابٍ مِنْ عِنْدِهَا فَقَالَ اسْقِنِى فَقَالَ يَا
رَسُوْلَ اللَّهِ إِنَّهُمْ يَجْعَلُونَ أَيْدِيَهُمْ فِيْهِ قَالَ اسْقِنِى فَشَرِبَ مِنْهُ ثُمَّ أَلَى زَهْزَّمَ وَهُمْ يَسْقُوْنَ وَيَعْمَلُنَ
فِيْهَا فقَالَ اعْمَلُوا فَإِنَّكُمُ عَلَى عَمَلٍ صَالِحٍ ثُمَّ قَالَ لَوْ لَا آْ تُغْلَبُوْا لَغَلْتُ حَتَّى أَضَّةَ الحَبُلَ عَلى هذِهِ وَ
آشار الی عاتقه۔(رواه البخارى)
2663. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم came
to the source of drinking water and sought some of it. Sayyiduna Al-Abbas As an+)
instructed Fadl to go to his mother and bring for Allah's Messenger some drink
from her (out of the water of zamzam that she had). But, he again asked for water
(from that pool). Sayyiduna Abbas us an +, said, "O Messenger of Allah, people put
their hands into it." But, he said "Give me to drink (from here. It does not matter if
they put their hands into it)." He drank some of it.
Then he went to the (well of) zamzam where they strived hard to supply water. He
urged them, Saying, 'Carry on, for you are doing a good task!" Then he said, "were
it not that the people would presurise you, I would go down and put the rope on
this." Pointing to his shoulder (He meant that the people would then vie with each
other to emulate him).1
COMMENTARY: Sayyiduna Abbas as an, said that most of the people had dirty hands
and they immersed their hands in the pool. He had fresh, pure zamzam at home and had
instructed Fadl, his son, to bring for the Prophet Muhammad صلى الله عليه وسلم from that. But, the
Prophet Muhammad صلى الله عليه وسلم did not accept that offer. He said that there was no harm
in that and preferred to have water from the common pool. The people loved to drink
water that remained after the Prophet Muhammad صلى الله عليه وسلم had drunk as a means of
blessing. Also, Sayyiduna Anas as an», narrated in a marfu form: "It is part of humbleness
that a man drink what is left-over by his brother." However, what is generally quoted by
people: (سور المؤمنين شفاء) (there is healing in the left-over of the believers), the ulama (Scholars)
write that this hadith is unknown. There is no proof of its being sound.
According to this hadith under discussion, the Prophet Muhammad صلى الله عليه وسلم did not
come down from his camel to draw water from the well. But, according to the tradition of
Sayyiduna Ata que in »), after he had performed the tawaf ifadah, he drew water from the
well of zamzam in a bucket without anyone's help and dropped back into the well
1 Bukhari # 1635.