Topic
This topic does not have additional notes yet.
Topic
ʿAbdullāh b. ʿUmar once sacrificed an uḍḥiyah in Al-Madīnah. He told me to buy a horned ram for him, and then to slaughter it on the Day of Aḍḥā at the people’s prayer place (muṣallā), so I did that. Then it was taken to ʿAbdullāh b. ʿUmar, and he shaved his head once the ram was slaughtered. He was ill at the time and had not witnessed the ʿEid with the people.
Al-Imām Mālik, Al-Muwaṭṭā, Book of Sacrificial Slaughters, Chapter on What is Recommended of the Sacrifices.
It is reported that ‘Umar b. Al-Khattāb – Allāh be pleased with him – said:
I have considered sending out men to the different regions to check on all those who are well off enough but have not made Hajj, and impose the jizyah (tax imposed on Ahl Al-Kitāb in the Muslim state) on them; they are not Muslims, they are not Muslims. It is also reported that he said: If the people abandoned Hajj, we would fight them for it as we fight them for the prayer and zakāh. It is also reported that he said: Whoever dies, being well off enough but having never done Hajj, let him die as a Jew if he wishes or as a Christian. It is reported that Al-Aswad b. Hilāl – Allāh have mercy on him – said to a freedman of his called Miqlāṣ: If you died and had never made Hajj, I would not pray over you. It is reported that Sa’īd b. Jubayr – Allāh have mercy on him – said: If a neighbor of mine died without ever making Hajj, while being well off enough to do so, I would not pray over him. It is reported that Mujāhid b. Rūmī said: I asked Sa’īd b. Jubayr, ‘Abd Al-Raḥmān b. Abī Laylā and Ibn Ma’qal (‘Abdullah Al-Muzanī) about a man who died, being well off enough, but never having made Hajj. Ibn Abī Laylā said, “I hope that if his next of kin does Hajj on his behalf…” Sa’īd b. Jubayr said, “The Fire, the Fire.” ‘Abdullah b. Ma’qal said, “He died in a state of disobedience to Allāh.” Al-Khallāl, Al-Sunnah 5:43-47, articles 1572-1576.
Al-Khallāl, Al-Sunnah 5:43-47, articles 1572-1576.
It is reported that ʿUmar b. Al-Khattāb – Allāh be pleased with him – once came out and saw a travelling party; he asked:
Who is this travelling party? They replied, “Pilgrims (on Hajj).” He asked them three times, “And nothing else has brought you forth?” They replied, “Nothing else.” He said, “If the travelers [on Hajj] knew who they were coming to, they would feel the delight of having great virtue after forgiveness [from Allāh]. By He in whose hand is ʿUmar’s soul, never does [the pilgrim’s] camel raise its hoof and place it back down except that Allāh raises [the pilgrim] in rank, forgives one of his sins and writes for him a good deed.” ʿAbd Al-Razzāq Al-Ṣan’ānī, Al-Muṣannaf 5: 4, 5.
ʿAbd Al-Razzāq Al-Ṣan’ānī, Al-Muṣannaf 5: 4, 5.
Al-Bukhārī reports that ʿUmar – Allāh be pleased with him – came to the Black Stone (performing ṭawāf, circumambulation), kissed it, and said, “I know that you are a stone, you do not cause benefit or harm; and if it were not that I had seen Allāh’s Messenger – peace and blessings of Allāh be upon him – kiss you, I would never have kissed you.”
Al-Bukhārī, Al-Ṣaḥīḥ, Chapter on what has been said about the Black Stone. Points to note · The illustrious Companion and Caliph ʿUmar reminded us in this narration of the pure belief that benefit and harm are not caused by created objects and thus should not be sought from them. Only Allāh has control over these things. · We are reminded that acts of worship are taken from Allāh’s Messenger, and a person is not supposed to make up his own way of worship, he must follow the manner of worship that the Prophet taught and practiced. · We also learn that once an action is confirmed in the Sunnah, the believer submits and complies and practices it because it is confirmed that Allāh’s Messenger did it, even if we don’t know the wisdom behind it. · This narration is also an example of how a responsible person tries to clarify and do away with any misunderstandings that people may have about matters of faith. The people had recently left their unbelief and polytheism, so ʿUmar wanted to make it clear that kissing the Black Stone is by no means done as an act of devotion to it, as people used to do with their stone idols.
Adapted from Ibn Ḥajr, Fatḥ Al-Bārī, and other ḥadīth commentaries.