SAHIH AL-BUKHARI. English Translation and Explanatory Notes. based on Maulana Muhammad Ali s work Faḍl al-bārī PART 7

Transcription

1 SAHIH AL-BUKHARI English Translation and Explanatory Notes based on Maulana Muhammad Ali s work Faḍl al-bārī PART 7 Ahmadiyya Anjuman Lahore Publications, U.K.

2 SAHIH AL-BUKHARI, ENGLISH TRANSLATION AND EXPLANATORY NOTES

3 Sahih al-bukhari English Translation and Explanatory Notes Based on the Urdu work Faḍl al-bārī by Maulana Muhammad Ali Part 7 Ahmadiyya Anjuman Lahore Publications, U.K. 2018

4 A LAHORE AHMADIYYA PUBLICATION Part 7 published online, June 2018 Earlier Parts: Parts 1, 2 and 3 published 1956, 1962, 1973 Part 4 published online, January 2016 Part 5 published online, May 2016 Part 6 published online, October 2017 Copyright 2018 by Ahmadiyya Anjuman Lahore Publications, U.K. 15 Stanley Avenue, Wembley, U.K., HA0 4JQ Websites: s: aaiil.uk@gmail.com info@ahmadiyya.org This book is available on the Internet at: ISBN:

5 Preface The work Faḍl al-bārī is an Urdu translation of Ṣaḥīḥ al-bukhārī with extensive explanatory notes by Maulana Muhammad Ali. Its first volume, consisting of nearly the first half of Ṣaḥīḥ al-bukhārī, was published in The same contents had been appearing in the form of instalments, each about 100 pages long, starting in The remaining half or so was published not as instalments but in its entirety as the second volume in A newly-typeset edition of the entire Urdu work was published in 2012, again in two volumes, by the Ahmadiyya Anjuman Ishā at Islam Lahore, U.S.A. Maulana Muhammad Ali (d. 1951) had himself started an English translation of this voluminous work. He reached only as far as Book 2, ch. 21 (ḥadīth 30), and passed on the manuscript to Maulana Aftab-ud-Din Ahmad, who had served as Imām of the Woking Muslim Mission and Mosque in Surrey, England. He continued the translation till his death in 1956, completing the first three parts 1 and much of the fourth part. 2 The first three parts were then published in Lahore, successively in 1956, 1962 and In the mid-1970s Mr Iqbal Ahmad, elder son of Maulana Aftab-ud-Din Ahmad, who also had served in the Woking Muslim Mission, revised the existing, partial translation of Part 4 done by his father. This was serialised in The Light of Lahore, the organ of the Ahmadiyya Anjuman Lahore, from its issue dated June 8, 1983 to its issue dated February 8, The collection of Bukhari has, like the Holy Qur ān, been divided into 30 roughly equal parts, irrespective of subject-matter. In terms of subject-matter, it is divided into books, each book being known as a kitāb, which are of greatly varying lengths, and each book is divided into chapters, each chapter known as a bāb. 2 Up to the end of Book 13, The Two Eid Festivals. i

6 ii PREFACE Recently, Mr Nasir Ahmad, also son of Maulana Aftab-ud-Din Ahmad, and a veteran of the Ahmadiyya Anjuman Lahore in its propagation and literary work, proposed that the translation be continued. The first step was to complete the remaining translation of Part 4. This was done by me in collaboration with my respected elder, Mr Nasir Ahmad. The portion of Part 4 that was previously translated was also revised for consistency with the new translation. After that Parts 5 and 6, and now Part 7, have been completed by the collaborative work of myself, Mr Nasir Ahmad, and Imam Kalamazad Mohammed of Trinidad. Nadara Khan of Trinidad assisted with the typing. In translating the text of Bukhari, we have not merely relied on Maulana Muhammad Ali s Urdu work, but also kept in view other published translations of Bukhari in English and Urdu. We have also carefully checked our translation with the original Arabic text. In the years since the publication of the first edition of Faḍl al- Bārī, a standard scheme of numbering the ḥadīth reports in Bukhari seems to have come into use. We have followed that numbering system here, instead of the ḥadīth numbering adopted in Maulana Muhammad Ali s work and which was also used in the translation of the three parts that have been previously published. However, in the numbering of the books and chapters of Bukhari, variations are to be found in different publications. 3 We have adhered to the numbering used in the first edition of Faḍl al-bārī. As with Parts 4, 5 and 6, the translation of Part 7 is being made available only electronically and not in print. When the translation of the earlier parts has been re-formatted and made consistent with the style of Parts 4 7, we hope to publish all these parts in printed form, Allāh willing. Zahid Aziz, Dr. June These variations relate only to numbering, and not to the text of Bukhari. In case of certain books, what some consider as one book is divided by others into two books. For example, Books 8 and 9 in this translation are the single Book 8 in some other publications. Chapter numbering within a book can also differ in this kind of way.

7 Contents Book 26: Al- Umrah The Minor Pilgrimage... 1 Ch. 1: The obligation of Umrah and its excellence... 1 Ch. 2: Performing Umrah before Ḥajj... 2 Ch. 3: How many times did the Prophet perform Umrah?... 2 Ch. 4: Performing of Umrah in the month of Ramaḍān... 4 Ch. 5: To perform Umrah on the night at al-muḥaṣṣab or any other day... 4 Ch. 6: To perform Umrah from Tan īm... 5 Ch. 7: To perform Umrah after Ḥajj without a sacrifice... 6 Ch. 8: The reward of Umrah is according to hardship borne... 6 Ch. 9: If one leaves after performing Ṭawāf for Umrah, can it replace Ṭawāf-ul-Widā (farewell Ṭawāf)?... 7 Ch. 10: To do in Umrah the same as what is done in Ḥajj... 8 Ch. 11: Ch. 12: Ch. 13: When should the one performing Umrah leave the state of Iḥrām?... 9 What to proclaim when returning from Ḥajj or Umrah or military expedition? To welcome the pilgrims coming to Makkah and three people riding one animal Ch. 14: Arriving in the morning Ch. 15: Returning home in the evening Ch. 16: When reaching one s city, not to arrive home at night Ch. 17: Making the she-camel run faster on approaching Madīnah iii

8 iv CONTENTS Ch. 18: The word of Allāh the Most High: And go into houses by their doors (the Qur ān, 2:189) Ch. 19: Journey is a kind of torment ( adhāb) Ch. 20: When a traveller is hastening in his journey to return to his home as soon as possible Book 27: Al-Muḥṣar One prevented from Pilgrimage Ch. 1: Pilgrim who is prevented from Pilgrimage and making compensation for hunting during Ḥajj Ch. 2: When one going for Umrah is prevented Ch. 3: Being prevented from performing Ḥajj Ch. 4: Ch. 5: Ch. 6: Ch. 7: Making the sacrifice before shaving the head when prevented Those who say: The one prevented is not required to do substitution (i.e., perform another in place of it) The word of Allāh: Then whoever among you is sick or has an ailment of the head, (he may effect) a compensation by fasting or charity or sacrificing (the Qur ān, 2:196). He has discretion (to do any one of these) and as regards fasting, it is for three days The word of Allāh: or charity (2:196). It means feeding six needy persons Ch. 8: To give half a ṣā of food as compensation (fidyah) Ch. 9: Sacrificial animal here means a she-goat Ch. 10: Ch. 11: The word of Allāh: there shall be no immodest speech in the Pilgrimage (2:197) The word of Allāh: nor abusing, nor altercation in the Pilgrimage (2:197) Book 28: Jazā aṣ-ṣaid Penalty for hunting (on Pilgrimage) 22 Ch. 1: The Word of Allāh: Ch. 2: When a person not in Iḥrām hunts and gives it as gift to one in the state of Iḥrām, the latter should eat it... 23

9 Ch. 3: Ch. 4: Ch. 5: Ch. 6: Ch. 7: CONTENTS v When those in the state of Iḥrām on seeing a game start laughing and those not in Iḥrām get the meaning One in the state of Iḥrām should not help one not in Iḥrām to hunt game One in the state of Iḥrām should not point towards game so that one not in the state of Iḥrām should hunt it When one in the state of Iḥrām is given a gift of a living wild ass he should not accept it What kind of animals can be killed by one in the state of Iḥrām Ch. 8: No tree should be cut down in the Sacred Precincts Ch. 9: Game in the Sacred Precincts should not be chased Ch. 10 Fighting in Makkah is not permitted Ch. 11: Cupping for one in the state of Iḥrām Ch. 12: Getting married (tazwīj) in the state of Iḥrām Ch. 13: Prohibition of perfume for a man or a woman in the state of Iḥrām Ch. 14: Taking of bath by one in the state of Iḥrām Ch. 15: Ch. 16: Wearing of socks by one in Iḥrām when he does not find shoes When one cannot find a waist-wrapper, he can wear trousers Ch. 17: Wearing of weapons by one in the state of Iḥrām Ch. 18: Ch. 19: Entering the Sacred Precincts (Ḥaram) and Makkah without Iḥrām To enter into the state of Iḥrām ignorantly while wearing a shirt Ch. 20: If one in the state of Iḥrām dies at Arafāt Ch. 21: The Sunnah regarding one in the state of Iḥrām who dies. 36 Ch. 22: To perform Ḥajj or fulfil vow on behalf a deceased, and a man performing Ḥajj on behalf of a woman Ch. 23: To perform Ḥajj for one who is unable to sit on a mount... 37

10 vi CONTENTS Ch. 24: A woman performing of Ḥajj on behalf of a man Ch. 25: Young boys performing Ḥajj Ch. 26: Women performing Ḥajj Ch. 27: One who makes a vow to go to Ka bah on foot Book 29: Faḍā il al-madīnah Excellences of Madīnah Ch. 1: Sacredness of Madīnah Ch. 2: Excellence of Madīnah and that it drives away (evil) people Ch. 3: Madīnah is (called) Ṭābah Ch. 4: Two stony plains of Madīnah Ch. 5: One who turns away from Madīnah Ch. 6: Faith (īmān) retreats to Madīnah Ch. 7: The sin of him who plans against the people of Madīnah.. 45 Ch. 8: High buildings (or forts) of Madīnah Ch. 9: Dajjāl shall not enter Madīnah Ch. 10: Madīnah drives away the impure Ch. 11: Relating to the above Ch. 12: The Prophet disliked that Madīnah be vacated Ch. 13: Relating to the above Book 30: Aṣ-Ṣaum Fasting Ch. 1: Obligation of fasting in Ramaḍān Ch. 2: Excellence of fasting Ch. 3: Expiation for a fast Ch. 4: Ar-Rayyān for those who fast Ch. 5: Ch. 6: Should it be called Ramaḍān or the month of Ramaḍān, and he who thinks either is correct One who fasts in Ramaḍān with faith and seeking the pleasure of Allāh and having a purpose (niyyah)... 57

11 CONTENTS vii Ch. 7: The Prophet used to be most generous during Ramaḍān Ch. 8: One who does not give up falsehood and acting according to it while fasting Ch. 9: When abused, should one say: I am fasting Ch. 10: Ch. 11: Fasting for him who fears for himself (illicit) sexual desire The saying of the Prophet: When you see the new moon, start fasting, and when you see it (the new moon of the next month) break the fasting Ch. 12: The two months of Eid are never both short Ch. 13: The saying of the Prophet: We neither write nor keep account Ch. 14: Not to fast a day or two before the month of Ramaḍān Ch. 15: The word of Allāh mentioning this: Ch. 16: The word of Allāh: Ch. 17: The saying of the Prophet: The Adhān (call to prayer) of Bilāl should not prevent you from eating the pre-fast meal Ch. 18: Delaying the pre-fast meal (saḥūr) Ch. 19: How much interval was there between taking the prefast meal and the Fajr prayer Ch. 20: The pre-fast meal is a blessing, but is not obligatory Ch. 21: Ch. 22: When during the day someone makes the intention to fast When a fasting person rises in the morning under obligation to have bath (junub) Ch. 23: Embracing (mubāsharah) during fasting Ch. 24: Kissing by one who is fasting Ch. 25: Taking of bath by one who is fasting Ch. 26: When a fasting person eats or drinks by forgetfulness Ch. 27: Brushing of teeth with fresh or dried miswāk by one who is fasting... 69

12 viii CONTENTS Ch. 28: Ch. 29: Ch. 30: Ch. 31: The saying of the Prophet: When performing wuḍū, he should put water into the nostrils and he did not make any distinction between the person fasting and anyone else When one has sexual relations in Ramaḍān (during fasting hours) When one has sexual relations in Ramaḍān (during the fasting hours), but has nothing to give (in charity), and he is given charity, he should give expiation from it Can one who has sexual relations in Ramaḍān (during fasting hours) feed his family with the expiatory charity when they are needy? Ch. 32: Cupping and vomiting while fasting Ch. 33: Fasting during a journey and breaking it Ch. 34: Ch. 35: Ch. 36: When fasting for some days in Ramaḍān and then travelling The saying of the Prophet regarding a person on whom shade was made and it was extremely hot: It is not a virtuous act to fast on a journey The Companions of the Prophet would never find fault with one another for fasting or not fasting (during a journey) Ch. 37: One who breaks fast during travelling to show people Ch. 38: And those who find it extremely hard may effect redemption (the Qur ān, 2:184) Ch. 39: When to make up for fasts missed in Ramaḍān? Ch. 40: A menstruating woman should leave fast and prayer Ch. 41: One who died and fasts are due on him Ch. 42: When should the fast be broken? Ch. 43: To break fast with whatever is available, water etc Ch. 44: To make haste in breaking the fast Ch. 45: If the fast was broken in Ramaḍān and then the sun appears (again)... 84

13 CONTENTS ix Ch. 46: Fasting by children Ch. 47: Combining fasts (i.e., joining fasts together without a break at night) and one who said: There is no fast at night Ch. 48: Warning the one who combines fasts frequently Ch. 49: Combining the fast till the next morning meal time Ch. 50: One who adjures his brother to break his voluntary fast, to make up the fast later is not required for him when it is appropriate for him (to break it) Ch. 51: Fasting in the month of Sha bān Ch. 52: What is mentioned regarding the fasting of the Prophet and his breaking the fast Ch. 53: Right of the guest while the host is fasting Ch. 54: Right of the body while (one is) fasting Ch. 55: Fasting every day all the time Ch. 56: Right of the family while (one is) fasting Ch. 57: Fasting every other day Ch. 58: The fasting of David, peace be upon him Ch. 59: Fasting on the 13th, 14th and 15th (ayyām al-bīḍ) Ch. 60: He who visits a people and does not break the (voluntary) fast at theirs Ch. 61: Fasting towards the end of the month Ch. 62: Fasting on Friday: One who fasts on Friday has the duty to break it Ch. 63: Can a day be specially set aside (for fasting) Ch. 64: Fasting on the day of Arafah Ch. 65: Fasting on the day of Eid-ul-Fitr ( Īd-ul-Fiṭr) Ch. 66: Fasting on the day of Sacrifice Ch. 67: Fasting during the Tashrīq days Ch. 68: Fasting on the day of Āshūrā... 98

14 x CONTENTS Book 31: Ṣalāt al-tarāwīḥ Tarāwīḥ Prayers Ch. 1: Excellence of one who keeps up optional prayers in Ramaḍān Book 32: Faḍl Lailat al-qadr Excellence of Lailat-ul-Qadr 103 Ch. 1: Excellence of Lailat-ul-Qadr Ch. 2: Ch. 3: Ch. 4: Seeking Lailat-ul-Qadr in the last seven (nights of Ramaḍān) Searching for Lailat-ul-Qadr in odd (nights) of the last ten Knowledge about Lailat-ul-Qadr was taken away due to the quarrelling of some people Ch. 5: Greater devotion during the last ten days of Ramaḍān Book 33: Al-I tikāf I tikāf (Retiring to the Mosque) Ch. 1: Ch. 2: Ch. 3: To observe I tikāf in the last ten (days of Ramaḍān) and to observe it in all the mosques A menstruating woman may comb the hair of one who is observing I tikāf One observing I tikāf cannot go home except out of necessity Ch. 4: Taking of bath by a person observing I tikāf Ch. 5: To observe I tikāf only for a night Ch. 6: Women observing I tikāf Ch. 7: Tents in the mosque Ch. 8: Can a person observing I tikāf go for his needs to the door of the mosque? Ch. 9: Observance of I tikāf Ch. 10: Observance of I tikāf by a woman with constant menstruation Ch. 11: A woman visiting her husband during his I tikāf

15 Ch. 12: CONTENTS xi Can one observing I tikāf remove a misconception about himself? Ch. 13: One who emerges from his I tikāf in the morning Ch. 14: I tikāf in the month of Shawwāl Ch. 15: Ch. 16: One who does not consider fasting necessary for himself while observing I tikāf Making a vow during the time of Ignorance to observe I tikāf, then embracing Islam Ch. 17: I tikāf in the middle ten days of Ramaḍān Ch. 18: Ch. 19: He who intends to observe I tikāf but then changes his mind and leaves it One observing I tikāf may pass his head into the house for washing

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17 Book 26: Al- Umrah The Minor Pilgrimage In the name of Allāh, the Beneficent, the Merciful Ch. 1: The obligation of Umrah and its excellence Ibn Umar said: Umrah and Ḥajj is an obligation for everyone. And Ibn Abbās said: It ( Umrah) is in the Book of Allāh with its companion (Ḥajj): And accomplish the Ḥajj and the Umrah for Allāh (the Qur ān, 2:196) Abū Hurairah reported that the Messenger of Allāh ﷺ said: The Umrah after an (earlier) Umrah is an expiation of the sins committed (during the time) between the two, and the reward of a Ḥajj Mabrūr (Pilgrimage performed with righteousness) is nothing but Paradise. 2 1 Followers of Imām Mālik and Imām Abū Ḥanīfah consider Umrah as an additional virtue but not obligatory. (This is the Umrah consisting of entering into the state of Iḥrām, making circuits of the Ka bah and running between the Ṣafā and the Marwah). However, Imām Shāfi ī and Imām Aḥmad ibn Ḥanbal consider it obligatory and in support of this view Bukhārī has given this chapter the title: The obligation of Umrah and its excellence. Ibn Abbās, supporting this view, quotes the words of the Qur ān: And accomplish the Ḥajj and the Umrah for Allāh (2:196). But the verse in which Ḥajj has been made a duty and obligatory, And pilgrimage to the House is a duty which people owe to Allāh (3:97), does not mention Umrah along with Ḥajj. Nonetheless, Umrah is Sunnah and was practised by the Holy Prophet Muḥammad. 2 Some of the highest acts of virtue expiate sins in the sense that they outweigh the wrongful deeds. This law applies also in this world where we judge a person, who has good qualities as well as some weaknesses, by taking account of them collectively and seeing which are the dominant. However, the true expiation of sins is as described in the Qur ān in the words: Surely good deeds take away evil deeds 1

18 2 BOOK 26: THE MINOR PILGRIMAGE Ch. 2: Performing Umrah before Ḥajj 1774 Ibn Juraij reported that Ikrimah ibn Khālid asked Ibn Umar about performing Umrah before Ḥajj, and he said: There is no harm. Ikrimah said that Ibn Umar said: The Prophet ﷺ performed Umrah before the Ḥajj. 3 Ch. 3: How many times did the Prophet ﷺ perform Umrah? 1775 Mujāhid reported: I and Urwah ibn az-zubair entered the Mosque (of the Prophet in Madīnah), and there Abdullāh ibn Umar was sitting near Ā ishah s room, and some people were saying Ḍuḥā (forenoon) prayers in the Mosque. So we asked him about their prayer. He said: It is an innovation. 4 Then we asked him: How many times did the Messenger of Allāh ﷺ perform Umrah? He said: Four times, and one of them was performed in the month of Rajab. We did not like to contradict him (Mujāhid continued:) We heard the sound of chewing of miswāk by Ā ishah, Mother of the Faithful, coming from her room. Urwah said: O mother, O Mother of the Faithful! Did you not (11:114). When a person does good deeds, his ability to do good is strengthened, and it is natural that when a human faculty is exercised, it develops and becomes strong and at the same time the tendency to do the opposite becomes weaker. In other words, the stronger becomes the power to do good, the weaker will become the power to do wrong. A person who is ready to bear the hardships in the way of Allāh, of forsaking his home, comforts and ease, and does so more than once, as indicated by the words the Umrah after an (earlier) Umrah, his inclination towards committing wrong deeds will become weaker and weaker. This is the true expiation or atonement for sins. 3 Umrah can be performed at any time of the year. If Ḥajj has become obligatory for a person, it is still right for him to perform Umrah before it. According to the ḥadīth in this chapter, it appears that Ḥajj had been made obligatory on the Holy Prophet, but he performed Umrah and then the Ḥajj in the year 10 A.H. This shows that it is not necessary that Ḥajj should be performed immediately after it becomes obligatory, as there is no time limit fixed for it like that for prayer and fasting. 4 Saying of the forenoon prayer (known as Ḍuḥā, or in Urdu as Chāsht) is established from the practice of the Holy Prophet. It appears that Ibn Umar did not know about it. See h

19 Book 26: Umrah H hear what Abū Abdur Raḥmān was saying? She asked: What was he saying? We told her that he said that the Messenger of Allāh ﷺ performed Umrah four times, and one of them was in the month of Rajab. She replied: May Allāh have mercy on Abū Abdur Raḥmān! Whenever he (the Prophet) performed Umrah, he (Ibn Umar) was with him, and he never performed Umrah in the month of Rajab Urwah ibn az-zubair reported: I asked Ā ishah. She said: The Messenger of Allāh ﷺ never performed Umrah in the month of Rajab Qatādah reported: I asked Anas: How many times did the Prophet ﷺ perform Umrah? He said: Four Umrah at Ḥudaibiyah in the month of Dhul Qa dah where the idolworshippers prevented him (from performing Umrah), the Umrah next year in the month of Dhul Qa dah according to the peace treaty (of Ḥudaibiyah), the Umrah from al-ji rānah when he distributed the gains, I think from the battle of Ḥunain. I asked: How many Ḥajj (did he perform)? He said: One Qatādah reported: I asked Anas, and he replied: The Prophet ﷺ performed Umrah where they (the unbelievers) forced him to return, and the next year the Umrah of Ḥudaibiyah (i.e., according to the terms of the treaty), and another Umrah in the month of Dhul Qa dah, and an Umrah with the Ḥajj. 5 All these four Umrahs are mentioned in h Even a man as cautious as Ibn Umar made a clear mistake. Ā ishah corrected him, though with due respect. 6 See h The fourth Umrah, which the Holy Prophet performed at the time of the Farewell Pilgrimage, has not been mentioned here, but it has been made clear in the repetitions of this ḥadīth. In h it is stated that before performing the Ḥajj, he performed Umrah twice in the month of Dhul Qa dah. The first Umrah was performed at the occasion of Ḥudaibiyah in 6 A.H., when he was prevented by the unbelievers, but as he had entered into the state of Iḥrām it is considered as having been performed. Thus he performed Umrah three times, in 6 A.H., 7 A.H. and 8 A.H., in the month of Dhul Qa dah, and the last Umrah along with Ḥajj in 10 A.H.

20 4 BOOK 26: THE MINOR PILGRIMAGE 1780 Hammām reported: He (the Holy Prophet) performed four Umrahs, (and these were) in the month of Dhul Qa dah except the Umrah which he performed with his Ḥajj: his Umrah of Ḥudaibiyah, the one next year, and the one from al-ji rānah where he distributed the gains from Ḥunain, and the Umrah with his Ḥajj Abū Isḥāq reported: I asked Masrūq, Aṭā and Mujāhid, and they said: The Messenger of Allāh ﷺ performed Umrah in the month of Dhul Qa dah before he performed Ḥajj. And he further said: I heard al-barā ibn Āzib saying: The Messenger of Allāh ﷺ performed Umrah in the month of Dhul Qa dah on two occasions before performing Ḥajj. 9 Ch. 4: Performing of Umrah in the month of Ramaḍān 1782 Aṭā reported: I heard Ibn Abbās informing us, saying: The Messenger of Allāh ﷺ asked a woman of the Anṣār Ibn Abbās did mention her name but I have forgotten it What prevents you from performing Ḥajj with us? She said: We had a camel for fetching water. The father of so-and-so and his son rode it away meaning her husband and her son and left one camel to fetch water for us. He said: When it is Ramaḍān, perform Umrah in it because Umrah in Ramaḍān is equal to Ḥajj. Or he (the Holy Prophet) said some words to that effect. Ch. 5: To perform Umrah on the night at al-muḥaṣṣab or any other day 1783 Ā ishah reported: We set out with the Messenger of Allāh ﷺ as the new moon of Dhul Ḥajjah was about to appear, and he said to us: Whoever of you wishes to enter into the state of Iḥrām for Ḥajj may do so, and whoever wishes to enter into the state of Iḥrām for Umrah may do so for Umrah. If I had not brought the 8 This repetition is clearer. 9 See footnote on h

21 Book 26: Umrah H sacrificial animal with me, I would have entered into the state of Iḥrām for Umrah. So there were those of us who entered into Iḥrām for Umrah and those who entered into it for Ḥajj. I was among those who who entered into it for Umrah. When the day of Arafah came, I was having menstruation. So I complained to the Prophet ﷺ and he said: Leave your Umrah, undo your hair, comb it and enter into Iḥrām for Ḥajj. When the night of (stopping at) al-muḥaṣṣab came, he sent Abdur Raḥmān with me to Tan īm, and I entered into the state of Iḥrām for Umrah in place of my (earlier missed) Umrah. 10 Ch. 6: To perform Umrah from Tan īm 1784 Amr ibn Aus reported that Abdur Raḥmān ibn Abū Bakr informed him that the Prophet ﷺ commanded him to let Ā ishah ride behind him and take her from Tan īm to perform Umrah Jābir ibn Abdullāh reported that the Prophet ﷺ and his Companions entered into the state of Iḥrām for the Ḥajj and thus she performed the Umrah after the Ḥajj in the month of Dhul Ḥajjah. 12 Surāqah ibn Mālik ibn Ju shum met the Prophet ﷺ at (Jamrat) al- Aqabah while he was casting pebbles and he asked: Is it (the throwing of pebbles) specially for you, O Messenger of Allāh? He said: No, it is for all time to come The wording here is almost the same as that of h. 317, except that the statement by Hishām at the end in h. 317 does not occur here. See also h See also h Up to this point, this ḥadīth is a repeat of h with very slight difference in wording. See h for the complete text. It then has the addition referring to Surāqah ibn Mālik ibn Ju shum. 13 There is a reference to this question of Surāqah in h See the footnote there.

22 6 BOOK 26: THE MINOR PILGRIMAGE Ch. 7: To perform Umrah after Ḥajj without a sacrifice Ā ishah reported: We set out with the Messenger of Allāh ﷺ as the new moon of Dhul Ḥajjah was about to appear, and the Messenger of Allāh ﷺ said: Whoever of you wishes to enter into the state of Iḥrām for Umrah may do so, and whoever wishes to enter into the state of Iḥrām for Ḥajj may do so. If I had not brought the sacrificial animal with me, I would have entered into the state of Iḥrām for Umrah. So there were those of them who entered into Iḥrām for Umrah and those who entered into it for Ḥajj. I had menstruation before entering Makkah. When the day of Arafah came, I was still having menstruation. So I complained to the Messenger of Allāh ﷺ and he said: Leave your Umrah, undo your hair, comb it and enter into Iḥrām for Ḥajj. I did so. When the night of (stopping at) al-muḥaṣṣab came, he sent Abdur Raḥmān with me to Tan īm. He let her ( Ā ishah) ride behind him and she entered into the state of Iḥrām for Umrah in place of her (earlier missed) Umrah. Thus Allāh made her Ḥajj and her Umrah complete. And in none of these was there was any sacrifice, charity or fasting. 15 Ch. 8: The reward of Umrah is according to hardship borne Al-Aswad reported that Ā ishah said: O Messenger of Allāh! People are returning after performing two rites ( Umrah and 14 It means that if Umrah is performed after Ḥajj in the same month of Dhul Ḥajjah, then it is not essential to sacrifice an animal. Sacrificing an animal is essential only if it is a tamattu (performing Ḥajj and Umrah together in different Iḥrāms). In a tamattu the Umrah is performed before Ḥajj. After performing Umrah you leave the state of Iḥrām. If Umrah is performed after Ḥajj, it is not tamattu. 15 Like h. 1783, the wording here is almost the same as in h There the closing statement ( And in none of these ) is ascribed to Hishām, while here his name is not indicated. The chapter heading is related to this statement. 16 There is no separate rule of reward for the Umrah different from that for other good deeds. The reward for every deed is according to the hardship and devotion undertaken in doing it.

23 Book 26: Umrah H Ḥajj), but I am returning with one. She was told (by the Holy Prophet): Wait till you are clear (of menstruation), then go to Tan īm, enter into Iḥrām and then meet us at such and such place. It (the reward for performing Umrah) is according to what you spend (of effort or money) or your hardship. 17 Ch. 9: If one leaves after performing Ṭawāf for Umrah, can it replace Ṭawāf-ul-Widā (farewell Ṭawāf)? 1788 Ā ishah reported: We set out in the state of Iḥrām during the months of Ḥajj towards the sacred precincts of Ḥajj. We alighted at Sarif. The Prophet ﷺ said to his Companions: Anyone of you who has no sacrificial animal with him and wishes to perform Umrah, he can do so. And anyone who has a sacrificial animal with him, he should not. The Prophet ﷺ and some of his Companions who could afford it had sacrificial animals with them, so they could not perform (only) the Umrah. The Prophet ﷺ came to me and I was crying. He said: Why are you crying? I said: I heard what you said to your Companions. I cannot perform the Umrah. He said: What is the matter with you? I said: I cannot say my prayers (due to menstruation). He said: There is no harm for you. You are from among the daughters of Adam. What is ordained for you is what is ordained for them (i.e., menstruation). Remain in your Ḥajj. May be Allāh will grant you the opportunity to perform Umrah. 18 She said: I carried on until we came back from Minā and alighted at al-muḥaṣṣab. He called Abdur Raḥmān and said: Take your sister out of the sacred precincts (to Tan īm), let her enter into Iḥrām for Umrah, then when you both have made circuits of the Ka bah I will be waiting for you two here. So we came back very late in the night. He asked: Have you both finished it? I said: 17 This is a part of h with brevity. The closing statement about reward for performing Umrah, which is related to the chapter heading, is not in h Up to this point, this ḥadīth is a repetition of h in similar words.

24 8 BOOK 26: THE MINOR PILGRIMAGE Yes. Then he ordered his Companions to set off. So people departed, and any who had made circuits of the Ka bah set off before the morning prayer and proceeded towards Madīnah. 19 Ch. 10: To do in Umrah the same as what is done in Ḥajj 1789 Ṣafwān ibn Ya lā ibn Umayyah reported from his father: A man came to the Prophet ﷺ when he was in Ji rānah. He was wearing a robe with stains of perfume on it or there were yellow stains, and he asked: What do you order me to do in the Umrah? So Allāh sent a revelation to the Prophet ﷺ. He was covered with a cloth and I wished to see (the condition of) the Prophet ﷺ when revelation was coming to him. Then Umar said: Do you want to see the Prophet ﷺ when Allāh is sending revelation? I said: Yes. He raised a corner of the cloth and I looked at him. He was snoring and I think he said like the snoring of a young camel. When he came out of that state, he said: Where is the one who asked a question about Umrah? Take off your robe, wash off the stains of perfume from you, clean the yellow colour, and do in your Umrah the same as what you do in your Ḥajj There is some difference in the ḥadīth reports as to where Ā ishah met the Holy Prophet after performing the Umrah. In h it is mentioned that Ā ishah was returning after performing Umrah and the Holy Prophet was on his way to perform Ṭawāf-ul-Widā and both met on the way. But here it is mentioned that the Holy Prophet was still at al-muḥaṣṣab when Ā ishah returned. Now the question is, as also the title suggests, whether Ā ishah performed Ṭawāf-ul-Widā after the Umrah or not? In this repetition where these words occur So people departed, and any who had made circuits of the Ka bah set off, Ibn Ḥajar says that correctly it should be: So people departed, then he made circuits of the Ka bah and then set off, meaning that the Holy Prophet made Ṭawāf-ul-Widā after Ā ishah had returned. It is clear that Ā ishah should also have returned with the Holy Prophet. Anyhow, the matter is not clear from the way it has been narrated in ḥadīth reports. 20 This is a somewhat different version of h The question asked in that ḥadīth was: O Messenger of Allāh! What do you say about a man who enters into the state of Iḥrām for Umrah and he is besmeared with perfume? Here, it is said before the question: He was wearing a robe with stains of perfume on it. So the question was relating to that very robe, and the Holy Prophet s answer was that what is required for Iḥrām for performing Ḥajj is exactly what is required for Iḥrām for performing

25 Book 26: Umrah H Hishām ibn Urwah reported from his father: When I was a boy I asked Ā ishah, wife of the Prophet ﷺ : What is your view in regard to the word of Allāh, the Blessed, the Most High: The Ṣafā and the Marwah are truly among the signs of Allāh; so whoever makes a pilgrimage (Ḥajj) to the House or pays a visit ( Umrah), there is no blame on him if he goes round them (2:158)? I see no no blame on anyone who does not go round them. Ā ishah said: No. If it had been what you are saying, then it (the verse) would have been this: There is no blame on him if he does not go round them. This verse was revealed for the Anṣār who used to enter into the state of Iḥrām in the name of the idol Manāt which was installed at Qudaid, and they did not consider it right to go between the Ṣafā and the Marwah. When Islām came, they asked the Messenger of Allāh ﷺ about it, so Allāh revealed: The Ṣafā and the Marwah are truly among the signs of Allāh; so whoever makes a pilgrimage (Ḥajj) to the House or pays a visit ( Umrah), there is no blame on him if he goes round them (2:158). 21 Sufyān and Abū Mu āwiyah added this from Hishām: Allāh does not consider the Ḥajj of anyone or his Umrah to be complete without going between the Ṣafā and the Marwah. Ch. 11: When should the one performing Umrah leave the state of Iḥrām? Aṭā reported from Jābir: The Prophet ﷺ commanded his Companions that they should perform it as Umrah Umrah. Hence he said: Take off your robe, wash off the stains of perfume. Ṭabarānī in his al-mu jam al-awsaṭ has a report that the revelation which came down at that time was: And accomplish the Ḥajj and the Umrah for Allāh (2:196), and from this the Holy Prophet inferred the command that Iḥrām for Ḥajj and Umrah should be the same. However, it is also possible that when the question was asked it simply co-incided with the coming of a revelation which need not have been about this question. 21 This is a repetition of h in different words. The chapter heading is derived from the fact that the running between the Ṣafā and the Marwah is a part of both the Ḥajj and the Umrah.

26 10 BOOK 26: THE MINOR PILGRIMAGE and make circuits, then have their hair trimmed and leave the state of Iḥrām Abdullāh ibn Abū Aufā reported: The Messenger of Allāh ﷺ performed Umrah, and we performed Umrah along with him. When he entered Makkah, he made circuits of the Ka bah, and we made circuits with him. Then he came to the Ṣafā and the Marwah, and we came there with him. 22 We were shielding him from the people of Makkah lest someone attack him with an arrow. [1792] A friend of mine (i.e., of the reporter) asked him ( Abdullāh ibn Abū Aufā): Did he (the Holy Prophet) enter the Ka bah? He replied: No. He then said: Tell us what he said about Khadījah? He replied: He said: Give Khadījah the good news of a house of pearls in Paradise, wherein there will be no noise or distress Amr ibn Dīnār reported: We asked Ibn Umar whether a man who has made circuits of the Ka bah in Umrah but has not gone between the Ṣafā and the Marwah, can have intercourse with his wife. He said: The Prophet ﷺ came (to Makkah) and made circuits of the Ka bah seven times, then he said two rak ahs of prayer behind the place of Abraham and went between the Ṣafā and the Marwah seven times and (he added:) Certainly you have in the Messenger of Allāh an excellent exemplar (the Qur ān, 33:21). [1794] He ( Amr) said: We asked Jābir ibn Abdullāh and he said: He should not approach her (for intercourse) before going between the Ṣafā and the Marwah Abū Mūsā al-ash arī reported: I went to the Prophet ﷺ when he was at al-baṭḥā where he was staying. He asked: Have 22 The chapter heading is taken from this. This is a repetition of h in more detail. 23 This ḥadīth occurs in the book Merits of the Anṣār, ch. Marriage of the Prophet ﷺ with Khadījah and her excellence, h This is a repetition of h in slightly different words.

27 Book 26: Umrah H you performed the Ḥajj? I said: Yes. He asked: For what purpose did you enter into the state of Iḥrām? I said: I entered into Iḥrām for the same purpose as the Prophet ﷺ. He said: You have done well. Make circuits of the Ka bah and (run between) the Ṣafā and the Marwah. Then exit the state of Iḥrām. So I made circuits of the Ka bah and (ran between) the Ṣafā and the Marwah. Then I went to a woman of the Banū Qais, and she took out lice from my hair. Then I entered into Iḥrām for Ḥajj. I used to give this ruling till it came to the Caliphate of Umar. He ( Umar) said: If we act upon the Book of Allāh, it orders us to complete it, but if we act upon the word of the Prophet ﷺ, then he did not leave his Iḥrām until the sacrifice was completed Abdullāh, slave of Asmā, daughter of Abū Bakr, reported that he used to hear Asmā, whenever she used to pass by al-ḥajūn, saying: May Allāh bless Muḥammad. We alighted here with him and in those days we used to have light luggage, few animals for us to ride upon, and little provisions. I, my sister Ā ishah, az-zubair, and such and such other persons performed Umrah. When we touched the Ka bah, we left the state of Iḥrām. Then we entered into Ihrām for the Ḥajj in the evening. 26 Ch. 12: What to proclaim when returning from Ḥajj or Umrah or military expedition? 1797 Abdullāh ibn Umar reported that when the Messenger of Allāh ﷺ used to return from a military expedition or Ḥajj or Umrah, he used to proclaim Allāhu Akbar (Allāh is the Greatest) three times on any high ground (which would come on the way). 25 This repetition of h is very similar to its version in h Ḥajūn is the name of a famous mountain in Makkah. This report is either too brief or some confusion has crept into it. Apparently this happened during the Farewell Pilgrimage, but on that occasion Ā ishah, for reason of menstruation, performed Umrah after the Ḥajj. In mentioning leaving the state of Iḥrām after making circuits of the Ka bah, there seems to be brevity because there is no mention of running between the Ṣafā and the Marwah.

28 12 BOOK 26: THE MINOR PILGRIMAGE Then he would recite: There is none worthy of worship except Allāh. He is the One. He has no partner. His is the Kingdom and all praise is due to Him, and He has power over all things. We are returning, repenting, woprshipping, prostrating before our Lord, praising Him. Allāh made true His promise and helped His servant, and it was Allāh alone Who made the armies (of the opponents) to be routed. Ch. 13: To welcome the pilgrims coming to Makkah and three people riding one animal 1798 Ibn Abbās reported: When the Prophet ﷺ came to Makkah, some young boys of the Banī Abdul Muṭṭalib accorded welcome to Him. He carried one of them in front of him (on the animal) and the other behind him. Ch. 14: Arriving in the morning 1799 Ibn Umar reported that whenever the Messenger of Allāh ﷺ used to travel towards Makkah, he would pray at the mosque of al-shajarah, and when he returned he would pray in the middle of the valley of Dhul Ḥulaifah and spend the night there till morning. 27 Ch. 15: Returning home in the evening 1800 Anas reported: The Prophet ﷺ never returned home late at night (from a journey). He would return home either in the morning or after the sun declined (i.e., afternoon up to sunset). Ch. 16: When reaching one s city, not to arrive home at night 1801 Jābir reported: The Prophet ﷺ forbade returning home at night (from a journey) See h. 484 and h Dhul Ḥulaifah was a halting place where travellers would spend the night and leave for Madīnah in the morning. They would usually reach Madīnah in day time. 28 The details given in these short chapters are not meant to put people to hardship but are instructions according to the needs of the time. Forbidding people from

29 Ch. 17: Book 26: Umrah H Making the she-camel run faster on approaching Madīnah 1802 Ḥumaid reported that he heard Anas saying: Whenever the Messenger of Allāh ﷺ returned from a journey and he saw the heights of Madīnah, he would make his she-camel run faster, and if it were another animal, he would spur it on. 29 It is added from Ḥumaid (in another report): He would spur it on (to run faster) because of his love for Madīnah. Anas said (through other reporters): Walls of Madīnah (instead of heights of Madīnah). Ch. 18: The word of Allāh the Most High: And go into houses by their doors (the Qur ān, 2:189) 1803 Abū Isḥāq reported that he heard al-barā saying: This verse has been revealed regarding us. When the Anṣār used to return from Ḥajj, they never entered their houses through their front doors but from their backs. A man of the Anṣār came and entered through its front door, and he was reviled for it. So this verse was revealed: And it is not righteousness that you enter the houses by their backs, but he is righteous who keeps his duty. And go into houses by their doors (2:189). 30 Ch. 19: Journey is a kind of torment ( adhāb) returning home at night from a journey was most probably to avoid inconvenience to those at home who would have to stay awake till late. In those times people could start their journeys whenever they wanted, so they could plan their arrival time at the destination. In modern times, however, one often has to follow the timetables of public transport such as railway trains or planes. It may be noted, though, that in big cities train arrivals are not allowed during the night, due to the same considerations of convenience as indicated by these ḥadīth reports. 29 It is natural near the end of a journey to be excited to reach home as quickly as possible. 30 It was a custom not only among the Anṣār but also other Arabs that they would enter their homes by the back door when they returned from Ḥajj or a journey. All such superstitious traditions and customs were abolished by Islām.

30 14 BOOK 26: THE MINOR PILGRIMAGE 1804 Abū Hurairah from the Prophet ﷺ that he said: Journey is a kind of torment. It deprives you from eating, drinking and sleeping. When a (journeying) person completes his work, he should make haste in returning to his home. 31 Ch. 20: When a traveller is hastening in his journey to return to his home as soon as possible 1805 Zaid ibn Aslam reported that his father said: I was with Abdullāh ibn Umar on the way to Makkah when the news reached him that Ṣafiyyah bint Abū Ubaid was very ill. So he speeded up his journey until it was after the disappearance of evening twilight, and then he camped, and said the Maghrib and Ishā prayers, combining the two. Then he said: I have seen that when the Prophet ﷺ had to hasten in a journey, he would delay the Maghrib prayer, combining the two (i.e., the Maghrib with the Ishā prayer) Considering the difficulties and inconveniences which are borne during travelling, it has been regarded as a kind of punishment, but travelling has never been prohibited. Of course, it has been advised that there should be a purpose for undertaking a journey, and when it is accomplished, one should return at the earliest. 32 In this report, only that part of h has been repeated, in different wording, which mentions that Ibn Umar received news about his wife s illness.

31 Book 27: Al-Muḥṣar One prevented from Pilgrimage In the name of Allāh, the Beneficent, the Merciful Ch. 1: Pilgrim who is prevented from Pilgrimage and making compensation for hunting during Ḥajj The word of Allāh: But if you are prevented (uḥṣir-tum), (send) whatever offering is easy to obtain; and do not shave your heads until the offering reaches its destination (2:196). And Aṭā said: Anything which prevents is called iḥṣār. 1 Ch. 2: When one going for Umrah is prevented 1806 Nāfi reported that when Abdullāh Ibn Umar set out for Makkah to perform Umrah during the (days of the) conflict, he said: If I am prevented from reaching the Ka bah, I will do what we did when we were with the Messenger of Allāh ﷺ. So he entered into the state of Iḥrām for Umrah because the Messenger of Allāh ﷺ had entered into the state of Iḥrām for Umrah in the year of (the Truce of) Ḥudaibiyah. 2 1 What is meant is that the term iḥṣār is applied to anything, whether an enemy or an illness or some other valid reason, which prevents a person from reaching the sacred precincts of Makkah. According to the lexicon too, iḥṣār has a wide meaning. It occurs in the verse quoted in the form uḥṣir-tum, you are prevented. The word muḥṣar is its passive participle ( one who is prevented ). 2 This is a very brief repetition of h

32 16 BOOK 27: ONE PREVENTED FROM PILGRIMAGE Nāfi reported that Ubaidullāh ibn Abdullāh and Sālim ibn Abdullāh both informed him that they talked to Abdullāh ibn Umar during the days when the (opposing) army had attacked Ibn Zubair, and said: There is no harm for you if you do not perform Ḥajj this year. We fear that some obstacle may intervene between you and the Ka bah. He ( Abdullāh ibn Umar) said: We set out with the Messenger of Allāh ﷺ and the disbelievers of the Quraish became an obstacle for (us to reach) the Ka bah. So the Prophet ﷺ sacrificed his sacrificial animal and had his head shaved. I make you my witnesses that I have made Umrah obligatory on me. If Allāh wishes I will go. If the way is clear between me and the Ka bah, I will make circuits, but if there is an obstacle between me and the Ka bah, then I shall do as the Prophet did and I was with him. ﷺ So he entered into the state of Iḥrām for Umrah from Dhul Ḥulaifah. Then he went on for a while and said: The matter of both (the Umrah and the Ḥajj) is the same. I make you my witnesses that I have made the Ḥajj along with my Umrah obligatory for me. So he did not leave the state of Iḥrām till the day of Sacrifices and made the sacrifice. And he used to say: One should not leave the state of Iḥrām until making the circuits once on the day of entering Makkah. [1808] Nāfi reported that some sons of Abdullāh (ibn Umar) said to him: If you stay (at home) this year Ibn Abbās reported: The Messenger of Allāh ﷺ was prevented (from Umrah). So he had his head shaved, and had sexual relations with his wives, and sacrificed his sacrificial animal, and next year he performed Umrah. Ch. 3: Being prevented from performing Ḥajj 4 3 By some sons are meant Ubaidullāh and Sālim as mentioned at the beginning of h above.

33 Book 27: Al-Muḥṣar H Sālim reported that Ibn Umar used to say: Is the Sunnah of the Messenger of Allāh ﷺ not sufficient for you? If one of you is prevented from performing Ḥajj, he should make circuits of the Ka bah and (run) between the Ṣafā and the Marwah. Then everything (which is not allowed during Ḥajj) become permissible. He should perform Ḥajj next year and make sacrifice or fast if he cannot find (i.e., afford) a sacrificial animal. 5 Ch. 4: Making the sacrifice before shaving the head when prevented 1811 Al-Miswar reported that the Messenger of Allāh ﷺ made the sacrifice before having his head shaved and commanded his Companions to do the same Nāfi reported that Ubaidullāh and Sālim talked to Ibn Umar and he said: We set out for Umrah with the Prophet ﷺ, but disbelievers of the Quraish became an obstacle for (us to reach) the Ka bah. So the Messenger of Allāh ﷺ sacrificed his sacrificial animal and had his head shaved. Ch. 5: Those who say: The one prevented is not required to do substitution (i.e., perform another in place of it) 7 4 The command in case of iḥṣār, or being prevented, is the same whether for Ḥajj or for Umrah and is clear from the Qur ān, and Imām Bukhārī has quoted it at the very start of this Book. 5 Abdullāh ibn Abbās gave the verdict that one can leave the state of Iḥrām if it was entered on condition that in case of being prevented one would leave this state. Ibn Umar has here, by presenting the practice of the Holy Prophet, contradicted this view as he did not stipulate such a condition before going to Ḥudaibiyah. 6 This is a small part of a long ḥadīth, h , which occurs in Book 54, Ashshurūt ( Conditions ) where details of the Truce of Ḥudaibiyah have been mentioned. 7 In other words, if one has been prevented from performing Ḥajj, it is not essential to perform it again. It is a different case if a person can afford it. In case of Umrah, as it is not obligatory, if one is prevented there is no requirement to perform it later. The Umrah performed in 7 A.H., and which is called the delayed Umrah ( Umrah