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﴿ ٱلَّذِينَ إِذَآ أَصَٰبَتۡهُم مُّصِيبَةٞ قَالُوٓاْ إِنَّا لِلَّهِ وَإِنَّآ إِلَيۡهِ رَٰجِعُونَ ﴾

سورة البقرة

156. Who, when afflicted with calamity, say: "Truly! To Allâh we belong and truly, to Him we shall return."

﴿ سَلَٰمٌ عَلَيۡكُم بِمَا صَبَرۡتُمۡۚ فَنِعۡمَ عُقۡبَى ٱلدَّارِ ﴾

سورة الرعد

24. "Salâmun ‘Alaikum (peace be upon you) for you persevered in patience! Excellent indeed is the final home!"

﴿ يَٰٓأَيُّهَا ٱلنَّبِيُّ جَٰهِدِ ٱلۡكُفَّارَ وَٱلۡمُنَٰفِقِينَ وَٱغۡلُظۡ عَلَيۡهِمۡۚ وَمَأۡوَىٰهُمۡ جَهَنَّمُۖ وَبِئۡسَ ٱلۡمَصِيرُ ﴾

سورة التحريم

9. O Prophet (Muhammad صلى الله عليه وسلم)! Strive hard against the disbelievers and the hypocrites, and be severe against them; their abode will be Hell, and worst indeed is that destination.[3]

﴿ وَإِذَا قِيلَ إِنَّ وَعۡدَ ٱللَّهِ حَقّٞ وَٱلسَّاعَةُ لَا رَيۡبَ فِيهَا قُلۡتُم مَّا نَدۡرِي مَا ٱلسَّاعَةُ إِن نَّظُنُّ إِلَّا ظَنّٗا وَمَا نَحۡنُ بِمُسۡتَيۡقِنِينَ ﴾

سورة الجاثية

And when it was said, 'Indeed, the promise of Allāh is truth and the Hour [is coming] - no doubt about it,' you said, 'We know not what is the Hour. We assume only assumption, and we are not convinced.'"

﴿ فَٱتَّقُواْ ٱللَّهَ وَأَطِيعُونِ ﴾

سورة الشعراء

So fear Allāh and obey me."

﴿ رَحۡمَةٗ مِّن رَّبِّكَۚ إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ ﴾

سورة الدخان

as a mercy from your Lord. He is indeed the All-Hearing, the All-Knowing,

﴿ لَّيۡسَ عَلَى ٱلضُّعَفَآءِ وَلَا عَلَى ٱلۡمَرۡضَىٰ وَلَا عَلَى ٱلَّذِينَ لَا يَجِدُونَ مَا يُنفِقُونَ حَرَجٌ إِذَا نَصَحُواْ لِلَّهِ وَرَسُولِهِۦۚ مَا عَلَى ٱلۡمُحۡسِنِينَ مِن سَبِيلٖۚ وَٱللَّهُ غَفُورٞ رَّحِيمٞ ﴾

سورة التوبة

There is not upon the weak or upon the ill or upon those who do not find anything to spend any discomfort [i.e., guilt] when they are sincere to Allāh and His Messenger. There is not upon the doers of good any cause [for blame]. And Allāh is Forgiving and Merciful.

﴿ إِنَّمَا ٱلۡمُؤۡمِنُونَ ٱلَّذِينَ ءَامَنُواْ بِٱللَّهِ وَرَسُولِهِۦ ثُمَّ لَمۡ يَرۡتَابُواْ وَجَٰهَدُواْ بِأَمۡوَٰلِهِمۡ وَأَنفُسِهِمۡ فِي سَبِيلِ ٱللَّهِۚ أُوْلَٰٓئِكَ هُمُ ٱلصَّٰدِقُونَ ﴾

سورة الحجرات

Indeed, the believers are those who believe in Allah and His Messenger, then they do not have doubt, but fight with their wealth and their lives in the way of Allah. It is they who are the truthful.

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‘Abdullāh ibn ‘Umar (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) entered Makkah from Kadā', from the upper mountain pass which is in Al-Bat-hā', and exited from the lower mountain pass.

Narrated by Bukhari & Muslim

The Messenger of Allah (may Allah’s peace and blessings be upon him) performed the Farewell Hajj and stayed overnight at a place named Dhu Tuwa on the fourth night of Dhu al-Hijjah. In the morning, he entered Makkah from its upper mountain pass. It was easier for him to enter from there because he came from Madīnah. When he completed the rituals of Hajj, he exited Makkah and headed towards Madīnah from the lower mountain pass. This road passes though Jarwal. It is possible that he did this intentionally to change his route, so that he may gain more reward for having done more good acts on different paths. This is similar to what he did on his way to ‘Arafah and his return therefrom, and for the Eid prayer, as well as praying the voluntary prayers in a place other than the one where he prayed his obligatory prayers. The purpose of this alteration is for different spots of the earth to testify to his good deeds on the Day when it will relate its news. It is possible that he entered from one place and left from another because both of them were just convenient for whomever would come from Madīnah or leave for it. Allah knows best.

‘‘Abdullāh ibn ‘Umar (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) used to go by way of Ash-Shajarah and return by way of Al-Mu‘arras. He would also enter Makkah through the Higher Pass and leave through the Lower Pass.

Narrated by Bukhari & Muslim

The Hadīth of ‘Abdullāh ibn ‘Umar )may Allah be pleased with him) highlights the recommendation of taking different routes when going to and returning from the Eid and Friday prayers, as well as other acts of worship. For example, a Muslim should leave from the right and return from the left. This is authentically reported to have been done by the Prophet (may Allah's peace and blessings be upon him) for the two Eid prayers. Jābir (may Allah be pleased with him) reported that, on the Day of Eid, the Prophet (may Allah's peace and blessings be upon him) used to go to the prayer using one route and return using another. The same is indicated in this Hadīth. The scholars have held various opinions about the wisdom of going to the prayer via one route and returning via another. The most well-known of these opinions are the following: 1. The purpose of the two routes is that the routes would be able to bear witness in the person's favor on the Day of Judgment, as the earth will bear witness to whatever evil or good was done over it. So, if a Muslim goes for prayer via one route and returns via another, the two routes will bear witness on the Day of Judgment that he performed the Eid prayer. 2. The two routes are recommended to show that it is the day of the rite of Eid by having the markets filled with crowds of people everywhere. When people spread out through the paths of the city it makes this rite obvious, and the Eid prayer is one of the rites of Islam. This is also proven by the fact that people are ordered to go out in the deserts to show that it is Eid and declare the rite. 3. The Prophet (may Allah's peace and blessings be upon him) used to go to the prayer by one way and return by another due to the needy who were to be found in the markets. So, he might find some of them on one way and find others on the other, and would be able to give to them all. The most sound opinion is that it is done to show that it is the day of the Eid prayer by having people going to it from all the roads of the city. As for Hajj, as reported in this Hadīth, the Prophet (may Allah's peace and blessings be upon him) took different routes when entering and leaving Makkah. He entered through its Higher Pass and left through the Lower Pass. He, may Allah's peace and blessings be upon him, did the same when he went to ‘Arafah, he took one route when he headed towards it and another when he left. The scholars also held different views as to whether the Prophet (may Allah's peace and blessings be upon him) did that as an act of worship or just because it was easier for him, i.e. that it was easier for him to enter through the Higher Pass and leave through the Lower Pass. The scholars who adopted the first point of view said that it is an act of Sunnah to enter Makkah through the Higher Pass and leave it through the Lower Pass. The same applies to ‘Arafah, according to them. Other scholars maintained that the matter depends upon the convenience of the route. So, one may take the way that is more convenient, no matter whether that is the Higher or the Lower Pass. Whatever the case, if a pilgrim of Hajj or ‘Umrah can easily enter Makkah through its Higher Pass and leave through its Lower Pass, that is a good thing, because, if it is an act of worship, he has done it, but if it is not, there is no blame on him for doing it. If he could not do that easily, he should not burden himself by this. In fact, now, all the routes to Makkah have been brought together in just one and Muslims should not disobey the orders of the Muslim ruler. Praise be to Allah, there is a choice in this matter.

‘Imrān ibn Husayn (may Allah be pleased with him) reported: The verse of Hajj Tamattu‘ was revealed in Allah's Book. We performed it with the Messenger (may Allah's peace and blessings be upon him) and nothing was revealed in Qur'an to make it unlawful, nor did the Prophet prohibit it till he died. No regard is therefore given to anyone suggesting otherwise. Al-Bukhāri said: "It was said that man is ‘Umar." In another narration: "As the verse of Hajj Tamattu‘ was revealed, the Messenger (may Allah's peace and blessings be upon him) ordered us to perform it. Nothing was revealed in the Qur'an abrogating it, nor did the Prophet (may Allah's peace and blessings be upon him) prohibit it till he died." And they both narrated it with this meaning.

Narrated by Muslim - Narrated by Bukhari & Muslim

‘Imrān ibn Husayn (may Allah be pleased with him) says that Hajj Tamattu‘ was laid down in the Qur'an and the Sunnah. In the Qur'an, Allah, the Almighty, says: {And whosoever performs the 'Umrah in the months of Hajj, before (performing) the Hajj, he must slaughter a Hady such as he can afford} [Sūrat al-Baqarah: 196]. As for its legislation in the Sunnah, this is represented by the Prophet's performance and approval of this act, whereas no Qur'anic verses were revealed to prohibit it, nor did the Prophet forbade it later, till he died. So, ‘Imrān wonders: How can anybody prohibit it after that! By this, he refers to ‘Umar ibn al-Khattāb, who prohibited Hajj Tamattu‘, based on his own reasoning, aimed at boosts the pilgrims' numbers throughout the year. If a pilgrim performs ‘Umrah along with Hajj, he or she will only come during the season of Hajj. So, ‘Umar's ban was not meant as prohibition or abandonment of the application of the Qur'an and Sunnah in this respect; rather, it was a temporary ban for the public interest.

Abu Jamrah Nasr ibn ‘Imrān Ad-Duba‘i reported: I asked Ibn ‘Abbās about Hajj Tamattu‘. He ordered me to perform it. I asked him about the Hady (sacrifice), and he said: "You have to slaughter a camel, a cow, a sheep, or you may share the Hady with others." It seemed that some people disliked it. I slept and dreamed that a person was announcing: ‘May Allah accept your pilgrimage and accept your Hajj Tamattu‘.' I went to Ibn ‘Abbās and narrated it to him. He said: ‘Allah is the Greatest. That is the Prophet's Sunnah.'"

Narrated by Bukhari & Muslim

Abu Jamrah asked Ibn ‘Abbās (may Allah be pleased with both of them) about Hajj Tamattu‘, and so he ordered him to do it. Then, he asked him about the Hady associated with it, as it was mentioned in the Qur'an: {Whoever performs ‘Umrah [during the Hajj months] followed by Hajj [offers] what can be obtained with ease of sacrificial animals} [Al-Baqarah: 196]. He replied: "You have to slaughter a camel, a cow, a sheep, or one-seventh of a camel or cow." i.e. share the Hady with others. It seems that someone had opposed Abu Jamrah regarding Tamattu‘, so he saw in his dream that someone was announcing: "May Allah accept your Hajj and accept your Hajj Tamattu‘." He went to Ibn ‘Abbās and narrated to him this beautiful vision. Since good visions are considered one part of prophet-hood, Ibn ‘Abbās (may Allah be pleased with him) was pleased with it. He considered it glad tidings that Allah guided him to what was correct. He thus said: "Allah is the Greatest. That is the Prophet's Sunnah."

Abu Qatādah al-Ansāri (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) set out for Hajj and so did his Companions. He sent a group of them by another route, and Abu Qatādah was one of them. He (may Allah's peace and blessings be upon him) said: "Proceed along the sea-shore until we meet up." So, they took the route of the sea-shore, and when they departed, all of them entered in the state of Ihrām for Hajj except Abu Qatādah. While they were proceeding on, they saw a group of onagers. Abu Qatādah chased the onagers and wounded a she-onager. They got down and ate some of its meat and said to each other: "How do we eat the meat of the game while we are in a state of Ihrām?" So, we carried the rest of its meat, and we met the Messenger of Allah and asked him about it. He (may Allah's peace and blessings be upon him) said: "Did anyone of you order Abu Qatādah to attack it or point at it?" They replied in the negative. He said: "Then eat what is left of its meat." And in another narration: He said: "Is there any more left with you?" I said: "Yes" and I gave him its upper arm to eat and he ate from it.

Narrated by Bukhari & Muslim

The Prophet (may Allah's peace and blessings be upon him) set out in the year of Hudaybiyah intending to perform ‘Umrah. Before he arrived at the designated place of Ihrām for the inhabitants of Madīnah, which is Dhu al-Hulayfah, he was informed that an enemy was coming from the direction of the sea-shore intending to fight him. So, he commanded a group of his Companions – among whom was Abu Qatādah – to take the right direction on the sea-shore route in order to avert them. They proceeded toward that direction. When they departed to meet up with the Prophet (may Allah's peace and blessings be upon him) at his appointed time, they all entered in the state of Ihrām except Abu Qatādah. While they were walking they saw a group of onagers, and they hoped inside themselves that Abu Qatādah would see them since he was not in a state of Ihrām (he could hunt). When he saw them, he chased them and wounded a she-onager. So, they all ate from its meat. Then they felt some doubt concerning the permissibility of their eating from it, while they were in a state of Ihrām. So they carried what was left of its meat until they caught up with the Prophet (may Allah's peace and blessings be upon him) and asked him about it. He asked them if anyone of them ordered Abu Qatādah or helped him by pointing or hinting at it. They replied that nothing of the sort happened. So he assured their hearts by telling them that it was lawful for them, and ordered them to eat what was left thereof. He also ate from it, in order to give comfort to their hearts.

‘Abdullāh ibn ‘Umar (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) performed both ‘Umrah and Hajj in his Farewell Hajj, performing ‘Umrah first and then Hajj, and offered a sacrificial animal. He drove his sacrificial animals with him from Dhu al-Hulayfah. The Messenger of Allah (may Allah's peace and blessings be upon him) started by assuming Ihrām for ‘Umrah, and after that, he assumed Ihrām for Hajj. And the people too performed ‘Umrah and Hajj with him. So he assumed Ihrām for ‘Umrah first and stayed in Makkah until Hajj. There were some people who brought sacrificial animals and drove them from Dhu al-Hulayfah, while others did not. When the Messenger of Allah (may Allah's peace and blessings be upon him) arrived, he said to the people: "Whoever among you has brought the sacrificial animal should not do anything prohibited on account of Ihrām until he ends his Hajj. And whoever among you has not brought the sacrificial animal should make Tawāf around the Ka‘bah, make Sa‘i between Safa and Marwah, shorten his hair, and end his Ihrām. Thereafter, he must offer a sacrificial animal. If anyone cannot afford a sacrificial animal, he should fast three days during Hajj and seven days when he returns home." The Prophet (may Allah's peace and blessings be upon him) performed Tawāf around the Ka‘bah on his arrival (at Makkah). He touched the corner (the Black Stone) first of all and then walked briskly during the first three rounds and normally during the last four ones. Then, he offered a two-Rak‘ah prayer at the Station of Ibrahīm, after which he went to Safa and Marwah and performed seven rounds of Sa‘ibetween them. He did not do anything prohibited on account of Ihrām till he finished all the rituals of Hajj and slaughtered his sacrificial animal on the Day of Nahr (sacrifice). He then hastened (to Makkah) and performed Tawāf around the Ka‘bah. Upon doing this, everything that had been forbidden because of Ihrām became permissible for him. Those who took and drove the sacrificial animals with them did the same as the Messenger of Allah (may Allah's peace and blessings be upon him). Ibn ‘Umar said: "I saw that when the Messenger of Allah (may Allah's peace and blessings be upon him) arrived in Makkah, he would touch the Black Corner in the beginning of his Tawāf and walk briskly for three rounds."

Al-Bukhari and Muslim with its two versions

The Prophet (may Allah's peace and blessings be upon him) set out to Dhu al-Hulayfah, the Miqāt (place where one assumes Ihrām) for the residents of Madīnah, intending to perform the Farewell Hajj in which he bid farewell to the Sacred House and the rituals of Hajj. He also bid farewell to the people and conveyed his message to them and made them bear witness to that. He assumed Ihrām for both Hajj and ‘Umrah. Thus, he performed Qirān Hajj. Since Qirān Hajj involves Tamattu‘, the people entered into Tamattu‘ along with him. Some people assumed Ihrām for Hajj and ‘Umrah, while others assumed Ihrām for ‘Umrah, intending to perform Hajj next. Some others assumed Ihrām for Hajj only. The Prophet (may Allah's peace and blessings be upon him) let them choose between the three types of Hajj. He, and so did some of his Companions, drove the sacrificial animals with him from Dhu al-Hulayfah, while others did not do so. When they approached Makkah, some of those who brought the sacrificial animals with them intending to do Ifrād or Qirān Hajj, suggested that they should revoke Hajj and replace it with ‘Umrah. But when they performed Tawāf and Sa‘i, the Prophet (may Allah's peace and blessings be upon him) ordered them emphatically to shorten their hair, end the state of Ihrām for ‘Umrah, assume Ihrām for Hajj, and offer the sacrificial animals in order for them to perform both Hajj and ‘Umrah on a single journey. He ordered those who could not afford to offer a sacrificial animal to fast ten days: three during the Hajj days, starting from the time they assume Ihrām for ‘Umrah, and seven when they would return home. When the Prophet (may Allah's peace and blessings be upon him) arrived at Makkah, he touched the Black Stone and performed seven rounds of Tawāf. He walked energetically during the first three rounds, which represented the Tawāf of Arrival, and normally in the remaining four rounds. Then he offered two Rak‘ahs behind the Station of Ibrahīm, headed towards Mount Safa, and performed the seven-round Sa‘i between Safa and Marwah. He would run between the two pillars and walk in a normal pace elsewhere. The Prophet (may Allah's peace and blessings be upon him) did not end his Ihrām until he finished Hajj and slaughtered his sacrificial animals on the Day of Nahr. After he had finished Hajj, had thrown the ‘Aqabah pebbles, and had slaughtered his sacrificial animals and shaved his head on the Day of Nahr, in what is known as the first Tahallul, he headed towards the Ka‘bah in the forenoon and performed Tawāf around it. Then he did all the things that were prohibited under Ihrām, including having sexual relations with his wives. Those among his Companions who had driven the sacrificial animals with them followed suit.

Hafsah, one of the Prophet's wives, reported that she said: "O Messenger of Allah, how come the people have ended their state of Ihrām for ‘Umrah while you have not?" He said: "I have applied to my hair that which would make it matted and marked my sacrificial animal, and I will not end my Ihrām until I slaughter."

Narrated by Bukhari & Muslim

The Prophet (may Allah's peace and blessings be upon him) entered the state of Ihrām in the Farewell Pilgrimage for both ‘Umrah and Hajj. He led his sacrificial animal and applied something to his hair that would hold it back from spreading because the period of his Ihrām would be long. Some of his Companions did the same, while some made Ihrām for ‘Umrah (in the months of Hajj) intending to perform Hajj thereafter, and most of them did not lead their sacrificial animals with them, while some of them did. When they arrived at Makkah and made Tawāf and Sa‘i, he ordered those who had not led their sacrificial animals from among those who were performing Hajj only or comibning Hajj and ‘Umrah without a break in between to cancel their Hajj and make it an ‘Umrah only and end their Ihrām. As for him and those who led their sacrificial animals, they remained in the state of Ihrām. Thereupon, his wife Hafsah asked him why people had ended their Ihrām while he had not. He replied: "Because I have applied to my hair that which would make it matted and marked my sacrificial animal and drove it, and this prevents me from ending my Ihrām until the sacrificial animal reaches its place, which is the day that ends Hajj, the Day of Slaughter."

Jābir (may Allah be pleased with him) reported: We came with the Messenger of Allah (may Allah's peace and blessings be upon him) while we were pronouncing Talbiyah for Hajj, but the Messenger of Allah commanded us; so we made it ‘Umrah.'

Narrated by Bukhari & Muslim

Jābir (may Allah be pleased with him) told that when they came with the Messenger of Allah to perform the Farewell Hajj, many of them only intended to perform Hajj. But Prophet told those who had not brought sacrificial animals with them to change their Hajj to ‘Umrah, so that they would perform ‘Umrah followed by Hajj. And they did so, may Allah be pleased with them.

‘Abdullāh ibn Ma‘qil reported: I sat with Ka‘b ibn ‘Ujrah and asked him about the ransom and he replied: "It (the verse) was revealed concerning my case specifically, but it is also meant for you in general. I was carried to the Messenger of Allah (may Allah's peace and blessings be upon him) and lice were falling on my face. He said: ‘I never thought your ailment has reached such an extent. Can you afford a sheep (as a ransom for shaving your head)?’ I replied: ‘No.’ He then said: ‘Fast three days, or feed six poor people.'" In another narration: "The Messenger of Allah (may Allah's peace and blessings be upon him) ordered him to either feed six people three Sā‘ (each will take half a Sā‘), slaughter a sheep as a sacrifice, or fast three days."

Narrated by Bukhari & Muslim

The Prophet (may Allah's peace and blessings be upon him) saw Ka‘b ibn ‘Ujrah in Al-Hudaybiyah while being in the state of Ihrām, and lice were falling down his face out of his illness. The Prophet (may Allah's peace and blessings be upon him) felt sorry for him and said he never thought his ailment was that serious. Then he asked Ka‘b: "Can you afford a sheep?" He said: 'No.' So, Allah, Blessed and Exalted, revealed the verse (which means): {And whoever among you is ill or has an ailment of the head [making shaving necessary] must offer a ransom of fasting [three days] or charity or sacrifice.} [Sūrat al-Baqarah: 196] Thereupon, the Prophet (may Allah's peace and blessings be upon him) gave him choice either to fast three days, or feed six poor people; each receiving half a Sā‘ of wheat or the like. Both choices are an expiation for shaving his head during the state of Ihrām because he was forced due to the ailment in his head. In the other narration, the Prophet (may Allah's peace and blessings be upon him) gave him three options.

‘Ā'ishah (may Allah be pleased with her) reported: We performed Hajj with the Prophet (may Allah's peace and blessings be upon him) and performed the Tawāf of Ifādah on the Day of An-Nahr. Safiyyah got her menses and the Prophet (may Allah's peace and blessings be upon him) desired from her what a husband desires from his wife. I said to him: "O Messenger of Allah, she is having her menses." He said: "Is she going to detain us?" They said: "O Messenger of Allah, she had performed the Tawāf of Ifādah on the Day of An-Nahr." Thereupon, he said: "Then (you can) depart." In another wording, The Prophet (may Allah's peace and blessings be upon him) said: "‘Aqra Halqa (an exclamatory expression denoting annoyance)! Did she perform the Tawāf of Ifādah on the Day of An-Nahr (10th of Dhu al-Hijjah)?’ It was said: ‘Yes.’ The Prophet (may Allah's peace and blessings be upon him) said: "Then you can depart (with us)."

Narrated by Bukhari & Muslim