Hadith no. 1582 (below) is a repeat. Read it here.
Volume 3, Book 29, Number 87:
Narrated Qaza’a, the slave of Ziyad:
Abu Said (radiallaahu `anhu) who participated in twelve Ghazawat with the Prophet (sallallaahu `alayhi wasallam) said, “I heard four things from Allah’s Apostle (or I narrate them from the Prophet (sallallaahu `alayhi wasallam)) which won my admiration and appreciation. They are:
1. “No lady should travel without her husband or without a Dhu-Mahram for a two-days’ journey.
2. No fasting is permissible on two days of ‘Id-al-Fitr, and ‘Id-al-Adha.
3. No prayer (may be offered) after two prayers: after the ‘Asr prayer till the sun set and after the morning prayer till the sun rises.
4. Not to travel (for visiting) except for three mosques: Masjid-al-Haram (in Mecca), my Mosque (in Medina), and Masjid-al-Aqsa (in Jerusalem).”
Volume 3, Book 29, Number 88:
Narrated Anas (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) saw an old man walking, supported by his two sons, and asked about him. The people informed him that he had vowed to go on foot (to the Ka’ba). He said, “Allah is not in need of this old man’s torturing himself,” and ordered him to ride.
Volume 3, Book 29, Number 89:
Narrated ‘Uqba bin ‘Amir (radiallaahu `anhu):
My sister vowed to go on foot to the Ka’ba, and she asked me to take the verdict of the Prophet (sallallaahu `alayhi wasallam) about it. So, I did and the Prophet (sallallaahu `alayhi wasallam) said, “She should walk and also should ride.”
Volume 3, Book 29, Number 90:
Narrated Abu-l-Khair from ‘Uqba (radiallaahu `anhu) as above.
I’ve had to do a detailed study on this matter. Bear with me till the end please. I hope I’m able to make the reader understand the concept fully inshaAllah.
Vows are of two types:
- Conditional vows, in which the vow is dependent upon something happening, as when a person says, “If Allaah heals me, I will give such and such in charity, or I will fast such and such a number of days,” and so on.
- Unconditional vows (which are not connected to anything), such as saying, “I will fast such and such a number of days for Allaah.”
Both types of vows must be fulfilled, if what is vowed is to do an act of worship. (Because if it’s not, it’s impermissible to do it anyway.)
The Prophet (peace and blessings of Allaah be upon him) said:
Whoever vows to obey Allaah, let him obey Him, and whoever vows to disobey Him let him not disobey Him.
Narrated by al-Bukhaari, 6696.
The Prophet (peace and blessings of Allaah be upon him) condemned those who made vows but did not fulfill them. Muslim (2535) narrated from ‘Imraan ibn Husayn that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:
The best of you are my generation, then those who follow them, then those who follow them, then those who follow them.
‘Imraan said: I do not know whether the Messenger of Allaah (peace and blessings of Allaah be upon him) said, “and those who follow them” two times or three.
Then after them will come people who will bear witness without being asked to do so, who will betray and not be trustworthy, who will make vows but not fulfill them, and fatness will appear among them.
One must do everything in his capacity to fulfill his vow. If he falls short, he has to offer kaffaarah as mentioned in Surah al-Maa’idah:
“Allaah will not punish you for what is unintentional in your oaths, but He will punish you for your deliberate oaths; for its expiation (a deliberate oath) feed ten Masaakeen (poor persons), on a scale of the average of that with which you feed your own families, or clothe them or manumit a slave. But whosoever cannot afford (that), then he should fast for three days. That is the expiation for the oaths when you have sworn. And protect your oaths (i.e. do not swear much). Thus Allaah makes clear to you His Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) that you may be grateful.
It was narrated that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said:
Whoever swears an oath then sees that something else is better than it, let him do that and offer expiation for his oath.
Narrated by Muslim, 1650
Exception/Difference of Opinion
The scholars have differed on this: if the vow entails extreme unnecessary hardship, should it still be fulfilled? The sound and more correct opinion is that it’s better to break that vow. And no expiation is to be offered for breaking (only) this kind of vow as the narrations above indicate. Prophet (sallallaahu `alayhi wasallam) did not order that man to offer any expiation. He was only asked to break his vow since it was bringing unnecessary hardship.
Book of Penalty Of Hunting While on Pilgrimage ends here.
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).