Volume 2, Book 15, Number 781:
Narrated Said bin Jubair:
I was with Ibn Umar when a spear head pierced the sole of his foot and his foot stuck to the paddle of the saddle and I got down and pulled his foot out, and that happened in Mina. Al-Hajjaj got the news and came to enquire about his health and said, “Alas! If we could only know the man who wounded you!” Ibn Umar said, “You are the one who wounded me.” Al-Hajjaj said, “How is that?” Ibn Umar said, “You have allowed the arms to be carried on a day on which nobody used to carry them and you allowed arms to be carried in the Haram even though it was not allowed before.”
Volume 2, Book 15, Number 782:
Narrated Said bin ‘Amr bin Said bin Al-‘Aas:
Al-Hajjaj went to Ibn Umar while I was present there. Al-Hajjaj asked Ibn Umar, “How are you?” Ibn Umar replied, “I am all right,” Al-Hajjaj asked, “Who wounded you?” Ibn Umar replied, “The person who allowed arms to be carried on the day on which it was forbidden to carry them (he meant Al-Hajjaj)”.
As for the background of this particular incident, history books can shed some light on it iA. The crux is, Ibn Umar saw al-Hajjaj as a tyrant, and disapproved of him. He wasn’t the only one, though.
At al-Hajjaj’s death in ad 714, the people of Iraq rejoiced openly in the streets. Umar II (caliph, 717 – 720) thanked God for removing a “tyrant” and Hasan al-Basri said “O God, it is You who killed him; please, put an end to his habitual practices”. [Wikipedia]
Ayyub said: “I asked Nafi’ how Ibn ‘Umar died, and he said: “He was injured between two of his fingers by a supporting beam in the middle of the crowd during the stone-throwing of the Hajj, and this made him sick. So, al-Hajjaj came to visit him, and Ibn ‘Umar closed his eyes. al-Hajjaj spoke to him, and he would not reply.””
No judgement intended.
Coming back to the the Ahadith mentioned above, it is not allowed to carry weapons in the vicinity of Haram, because that place is sacred, and anything that could potentially violate its sanctity is forbidden. If one wants to carry a weapon to protect himself, let him know that countless security guards are already doing that job. :)
What’s forbidden is forbidden. No one can make lawful what Allah made unlawful, not even scholars. So Ibn Umar was angry at al-Hajjaj because he had allowed people to carry arms in Haram, although it was forbidden to do so. Allahu A`lam.
Ahadith 779-780 are repeats. Read ’em here.
The Prophet used to say frequently in his bowing and prostrations “Subhanaka-Allahumma Rabbana Wabihamdika, Allahumma Ighfir-li” (I honor Allah from all what (unsuitable things) is ascribed to Him, O Allah! Our Lord! All praises are for You. O Allah! Forgive me). In this way he was acting on what was explained to him in the Holy Qur’an.
The du`a in Arabic:
سبحانك اللهم ربنا وبحمدك اللهم اغفرلي
The reference from Qur’an (mentioned in Hadith: “In this way he was acting on what was explained to him in the Holy Qur’an”)
فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ
“So glorify the Praises of your Lord, and ask His Forgiveness.” [Surah an-Nasr: 3]
Tafseer by Sayyid Abul Ala Maududi – Tafhim al-Qur’an – The Meaning of the Qur’an:
Hamd implies praising and hallowing Allah Almighty as well as thanking and paying obeisance to Him; tasbih means to regard Allah as pure and free from every blemish and weakness. The Holy Prophet was enjoined to do hamd and tasbih of Allah when he witnessed this manifestation of His power. Here, hamd means that in respect of his great success he should never entertain even a tinge of the idea that it was the result of any excellence of his own, but he should attribute it to Allah’s favor and mercy, thank Him alone for it, and acknowledge with the heart and tongue that praise and gratitude for the victory and success belonged to Him alone. And tasbih means that he should regard Allah as pure and free from the limitation that exaltation of his Word stood in need of his effort and endeavor, or was dependent on it. On the contrary, his heart should be filled with the faith that the success of his effort and struggle was dependent upon Allah’s support and succor. He could take this service from any of His servants He pleased. and it was His favor that He had taken it from him, and made His religion meet success through him. Besides, there is an aspect of wonder also in pronouncing the tasbih, i.e. Subhan Allah. When a wonderful incident takes place, one exclaims subhan-Allah, thereby implying that only by Allah’s power such a wonderful thing had happened; otherwise no power of the world could have caused it to happen.
“Pray for His forgiveness”: “Pray to your Lord to overlook; and pardon whatever error or weakness you might have shown inadvertently in the performance of the service that He had entrusted to you,” This is the etiquette that Islam has taught to man. A man might have performed the highest possible service to Allah’s Religion, might have offered countless sacrifices in its cause, and might have exerted himself extremely hard in carrying out the rites of His worship, yet he should never entertain the thought that he has fulfilled the right his Lord had on him wholly. Rather he should always think that he has not been able to fulfill what was required of him, and he should implore Allah, saying: “Lord, overlook and forgive whatever weakness I might have shown in rendering Your right, and accept the little service that I have been able to perform.” When such an etiquette was taught to the Holy Messenger (upon whom be peace), none in the world conceivably has toiled and struggled so hard in the cause of Allah as he did, how can another person regard his work as superb and be involved in the misunderstanding that he has fulfilled the right Allah had imposed on him? Allah’s right, in fact, is so supreme that no creature can ever fulfill and render it truly and fully.
Allah in this command has taught Muslims an eternal lesson: “Do not regard any of your worship, devotion or religious service as something superb; even if you have expended your entire life in the cause of Allah, you should always think that you could not do all that was required of you by your Lord. Likewise, when you attain some victory, you should not regard it as a result of some excellence in yourselves but as a result of only Allah’s bounty and favor. Then bowing humbly before your Lord, you should praise and glorify Him, and should repent and beg for His forgiveness instead of boasting and bragging of your success and victory.”
This Hadith (one aspect of it) has been covered before. Read here.