Volume 3, Book 29, Number 80:
Narrated Ibn ‘Abbas (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) sent me (to Mina) with the luggage from Jam’ (i.e. Al-Muzdalifa) at night.
Volume 3, Book 29, Number 81:
Narrated ‘Abdullah bin ‘Abbas (radiallaahu `anhu):
I came riding on my she-ass and had (just) then attained the age of puberty. Allah’s Apostle (sallallaahu `alayhi wasallam) was praying at Mina. I passed in front of a part of the first row and then dismounted from it, and the animal started grazing. I aligned with the people behind Allah’s Apostle (sallallaahu `alayhi wasallam) (The sub-narrator added that happened in Mina during the Prophet’s Hajjat-ul-wada.)
Volume 3, Book 29, Number 82:
Narrated As-Sa’ib bin Yazid (radiallaahu `anhu):
(While in the company of my parents) I was made to perform Hajj with Allah’s Apostle (sallallaahu `alayhi wasallam) and I was a seven-year-old boy then.
Volume 3, Book 29, Number 83:
Narrated Al-Ju’aid bin ‘AbdurRahman:
I heard ‘Umar bin ‘Abdul Aziz telling about As-Sa’ib bin Yazid that he had performed Hajj (while carried) with the belongings of the Prophet (sallallaahu `alayhi wasallam).
Children who have not yet reached the age of puberty will be rewarded for the good deeds they do. Ibn ‘Abbaas (may Allaah be pleased with them both), said: “A woman lifted up a child and said, ‘O Messenger of Allaah, will his Hajj (pilgrimage) be counted?’ He said, ‘Yes, and you will be rewarded.’” [Muslim]
The author of Mawaahib al-Jaleel said, concerning children entering ihraam (sacred state) for Hajj and ‘Umrah:
“The scholars do not differ concerning the fact that children will be rewarded for whatever acts of obedience (to Allaah) they do, and will be let off for any bad deeds that they do, and any bad deeds they do deliberately will be counted as mistakes. It says in Mukhtasar al-Waadihah: ‘Hajj is not an obligation for boys and girls until boys reach puberty and girls begin menstruating, but there is nothing wrong with taking them for Hajj. It is recommended (mustahabb), and the Messenger of Allaah (peace and blessings of Allaah be upon him) did so.’”
Then he reported that Talhah ibn Musarrif said: “It was one of the customs of the Muslims to take their children for Hajj and expose them to the mercy of Allaah.”
Ibn ‘Abd al-Barr said in al-Tamheed that it is encouraged to take children for Hajj, and that the majority of scholars say this. He also said: “It is nothing strange that a child should earn reward and status in the Hereafter for his salaah (prayers), zakaah (paying poor-due), Hajj and other good deeds if he does them as they should be done, (because this is) grace and mercy from Allaah, just as Allaah shows mercy to the dead by rewarding them for acts of charity done on their behalf by the living. Do you not see that they (the scholars) are agreed that a child should be commanded to pray when he reaches the age of understanding and that the Prophet (peace and blessings of Allaah be upon him) led Anas and the orphan in prayer? Most of the salaf (pious predecessors) said that zakaah has to be paid on the property of orphans, and it is impossible that they would not be rewarded for that. Their guardians and the one who does this on their behalf will also certainly be rewarded, as will the one who takes them for Hajj, as a blessing and mercy from Allaah. It was reported that ‘Umar said: ‘Children’s good deeds will be recorded and their bad deeds will not be recorded.’ I do not know of anyone whose opinion is worth following who said anything to the contrary.”
More on it here.
Hadith no. 1566 (below) is a repeat. Read it here.
Narrated Ibn ‘Abbas (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) fixed Dhul-Hulaifa as the Miqat (the place for assuming Ihram) for the people of Medina, and Qaran-al-Manazil for the people of Najd, and Yalamlam for the people of Yemen. These Mawaqit are for those people and also for those who come through these Mawaqit (from places other than the above-mentioned) with the intention of (performing) Hajj and Umra. And those living inside these Mawaqit can assume Ihram from the place where they start; even the people of Mecca can assume Ihram from Mecca.
Narrated Anas bin Malik (radiallaahu `anhu):
Allah’s Apostle (sallallaahu `alayhi wasallam) entered Mecca in the year of its Conquest wearing an Arabian helmet on his head and when the Prophet (sallallaahu `alayhi wasallam) took it off, a person came and said, “Ibn Khatal is holding the covering of the Ka’ba (taking refuge in the Ka’ba).” The Prophet (sallallaahu `alayhi wasallam) said, “Kill him.”
Prophet (sallallaahu `alayhi wasallam) was most probably not in Ihraam when he entered Makkah during the conquest, as it says in the narration that he was wearing an Arabian helmet on his head. Scholars have differed in their opinions:
- It is permissible to enter Makkah without Ihraam – without the intention of performing Hajj/`Umrah
- This was special to the Prophet (sallallaahu `alayhi wasallam) and no one else is allowed to enter Makkah without Ihraam. Prophet (sallallaahu `alayhi wasallam) had said:
“Beware! (Mecca is a sanctuary) Verily! Fighting in Mecca was not permitted for anyone before me nor will it be permitted for anyone after me. It (war) in it was made legal for me for few hours or so on that day.”
Ibn Khatal, as mentioned in stories (having unreliable sources), killed a Muslim slave and then apostatized. The only thing having a strong back to it is that he was a poet and used to recite verses abusing the Prophet (sallallaahu `alayhi wasallam). On the day of Makkah’s Conquest, Prophet (sallallaahu `alayhi wasallam) had ordered for a few men to be killed. Ibn Khatal was one of them.
There’s a lot of discussion on this matter. Some people are trying to prove how unfair the Prophet (sallallaahu `alayhi wasallam) was in this decision of his, and others are trying to prove that this guy deserved it. I feel uninterested because I don’t need a reason to believe in the correct judgement of the Prophet (sallallaahu `alayhi wasallam). If you feel the need to read up on it, avoid Google. Too many pseudo-Islamic-content-pushers out there. :P
Read books of reliable scholars, or indulge in discussions with the knowledgeable ones.
Side note, this proves how Makkah is NOT a sanctuary for criminals.
Volume 3, Book 29, Number 67:
Narrated Ibn ‘Abbas (radiallaahu `anhu):
I heard the Prophet (sallallaahu `alayhi wasallam) delivering a sermon at ‘Arafat saying, “If a Muhrim does not find slippers, he could wear Khuffs (but he has to cut short the Khuffs below the ankles), and if he does not find an Izar (a waist sheet for wrapping the lower half of the body) he could wear trousers.”
Volume 3, Book 29, Number 68:
Narrated Abdullah (radiallaahu `anhu):
Allah’s Apostle (sallallaahu `alayhi wasallam) was asked what sort of clothes a Muhrim should wear. He replied, “He should not wear a shirt, turbans, trousers, a hooded cloak, or a dress perfumed with saffron or Wars; and if slippers are not available he can wear Khuffs but he should cut them so that they reach below the ankles.
Volume 3, Book 29, Number 69:
Narrated Ibn Abbas (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) delivered a sermon at ‘Arafat and said, “Whoever does not get an Izar can wear trousers, and whoever cannot get a pair of shoes can wear Khuffs.”
It is not permissible for a man who is in ihraam to wear socks, but it is permissible for a woman to do that.
The Standing Committee was asked: what is the ruling on wearing socks on the feet and doing tawaaf al-qudoom in them during Hajj, and doing the tawaaf of ‘Umrah in them during ‘Umrah?
It is not permissible for men to wear socks when in ihraam for Hajj or ‘Umrah. If he needs to wear them because of sickness etc, then he must offer a ransom (fidyah), which is to fast for three days, or to feed six poor persons, giving each one half a saa’ of dates or similar food, or to sacrifice a sheep.
Fataawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta’, 11/183.
“Whoever does not find an Izar (chadar) can wear trousers”. I doubt if there’s anyone today who fits this description. Going for Hajj, spending huge sums of money, one just might find enough to buy two plain white sheets for his Ihraam, right?
Dealt with already. See this.
Hadith no. 1560 (below) is a repeat. Read it here.
Narrated Ibn ‘Abbas (radiallaahu `anhu):
A man was crushed to death by his she-camel and was brought to Allah’s Apostle (sallallaahu `alayhi wasallam) who said, “Give him a bath and shroud him, but do not cover his head, and do not bring any perfume near to him, as he will be resurrected reciting Talbiya.”
Narrated ‘Abdullah bin Hunain:
Abdullah bin Al-Abbas (radiallaahu `anhu) and Al-Miswar bin Makhrama (radiallaahu `anhu) differed at Al-Abwa’; Ibn ‘Abbas (radiallaahu `anhu) said that a Muhrim could wash his head; while Al-Miswar (radiallaahu `anhu) maintained that he should not do so. ‘Abdullah bin ‘Abbas (radiallaahu `anhu) sent me to Abu Aiyub Al-Ansari (radiallaahu `anhu) and I found him bathing between the two wooden posts (of the well) and was screened with a sheet of cloth. I greeted him and he asked who I was. I replied, “I am ‘Abdullah bin Hunain and I have been sent to you by Ibn ‘Abbas (radiallaahu `anhu) to ask you how Allah’s Apostle (sallallaahu `alayhi wasallam) used to wash his head while in the state of lhram.” Abu Aiyub Al-Ansari (radiallaahu `anhu) caught hold of the sheet of cloth and lowered it till his head appeared before me, and then told somebody to pour water on his head. He poured water on his head, and he (Abu Aiyub) rubbed his head with his hands by bringing them from back to front and from front to back and said, “I saw the Prophet (sallallaahu `alayhi wasallam) doing like this.”
Hence proven, that a Muhrim may take a shower and wash his hair as well.
It is permissible for the Muslim to wash his entire body in order to cool down if it is hot. This will give him more energy in order to perform this act of worship. He should take care when washing so that nothing falls from his hair or skin.
Standing Committee for Academic Research and Issuing Fatwas, Fataawa al-Lajnah, 11/184
P.S. it’s interesting to know the way Prophet (sallallaahu `alayhi wasallam) used to wash his hair – moving his hands front to back and then back to front. Unknown Sunnah, eh?
Narrated ‘Abdullah bin Umar (radiallaahu `anhu):
A person stood up and asked, “O Allah’s Apostle (sallallaahu `alayhi wasallam)! What clothes may be worn in the state of Ihram?” The Prophet (sallallaahu `alayhi wasallam) replied, “Do not wear a shirt or trousers, or any headgear (e.g. a turban), or a hooded cloak; but if somebody has no shoes he can wear leather stockings provided they are cut short off the ankles, and also, do not wear anything perfumed with Wars or saffron, and the Muhrima (a woman in the state of Ihram) should not cover her face, or wear gloves.”
Ihraam for men has been discussed in various posts before. As for women, they’re allowed to wear anything (that must cover their `awrah properly), except for perfume. And they must not cover their faces/hands except in case of necessity.
Women must uncover their faces and hands when they enter ihraam for Hajj or ‘Umrah. At this time, they are forbidden to wear niqaab and gloves, because the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The woman who is in ihraam must not wear niqaab or gloves.”
If a woman needs to cover her face because men are passing close by her, or she is beautiful and is sure that men are looking at her, she should drop a part of head covering over her face, because of the hadeeth of ‘Aa’ishah in which she said, “Riders were passing by us, and we were in ihraam with the Messenger of Allaah (peace and blessings of Allaah be upon him), so when they came near, each of us would lower her jilbaab over her face, and when they went away we would uncover our faces again.”
Al-Juzayri said, reporting from them: “A woman may cover her face for a necessary reason, such as non-mahram men passing close by her, and the fact that (the cloth) will touch her face does not matter. This is to make it easy and alleviate hardship.” (Al-Fiqh ‘ala’l-Madhaahib al-Arba’ah, 1/645).