He had already clarified that they would shave their heads at Hudaybiyyah itself and would return to Madinah Munawwarah without reaching Makkah Mukarramah.

It is narrated from Sayyiduna Ka'b bin 'Ujrah (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) passed by him while he was lighting a fire under a pot. At that time, lice were falling onto his face. The Noble Prophet (peace and blessings of Allah be upon him) said: "Are these lice troubling you?" He replied, "Yes, O Messenger of Allah." Then this verse was revealed «‏‏‏‏فَفِدْيَةٌ مِّن صِيَامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ» ‏‏‏‏ [ سورة البقرة: 196 ] "(Whoever shaves his head in the state of Ihram) then he should fast, or give charity, or offer a sacrifice." Therefore, the Prophet commanded him while the Companions were still at Hudaybiyyah. And he did not tell them that they would shave their heads at Hudaybiyyah; the Companions wished that they would enter Makkah (and perform 'Umrah). So Allah the Exalted revealed the verse regarding fidyah, and the Prophet (peace and blessings of Allah be upon him) commanded Sayyiduna Ka'b bin 'Ujrah (may Allah be pleased with him): "Shave your head and fast for three days, or feed six needy people with a faraq (three sa') of grain, or slaughter a goat (and distribute it among the poor)."

It is narrated from Sayyiduna Ka’b bin ‘Ujrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) saw him while lice were falling onto his face. So the Prophet asked:“Are your lice causing you pain?”He replied:“Yes.”So the Prophet ordered him to shave his head, even though they were still at Hudaybiyyah. The Prophet had not yet informed the Companions that they would shave their heads at Hudaybiyyah, while the Companions wished to enter Makkah (and perform ‘Umrah). Then Allah the Exalted revealed the command of fidyah (compensation). So the Messenger of Allah ordered him to feed one faraq (three sa‘) of grain to six needy people, or to slaughter one goat, or to fast three days.

Imam Abu Bakr (may Allah have mercy on him) says: I have explained the amount of a faraq in the Book of Faith and Expiations, that it is three sa‘. And I have explained that one sa‘ is four mudd, and one faraq is sixteen ratl. And one sa‘ is one third of a faraq, because one faraq is three sa‘. And one sa‘ is equal to five and one third ratl. I have stated these amounts based on the evidence from the Sunnah of the Prophet (peace and blessings of Allah be upon him). And this noble verse is also related to this type of matter, about which we say that Allah the Exalted has mentioned a general obligation, and Allah has explained its amount through the words of His Prophet. Because Allah the Exalted has commanded in His Book to give fidyah by fasting for shaving the head, but the number of fasts, the amount of charity, the number of people under the charity, and the description of the sacrifice are not mentioned in the Qur’an. Therefore, the Prophet (peace and blessings of Allah be upon him), whom Allah entrusted with the responsibility of clarifying His revelation, explained that in fidyah, three fasts must be observed, and in charity, three sa‘ of grain must be given to six needy people, and in sacrifice, one goat must be slaughtered.

In this hadith, the mention of sacrifice is of the same type about which we say that it is obligatory to apply the same ruling to similar, resembling, and analogous things. Therefore, in the fidyah for shaving the head, it is permissible to give as fidyah one-seventh of a cow or camel in place of sacrificing a goat. There is no difference of opinion among the scholars that in Hajj Tamattu‘, Hajj Qiran, and the general sacrifice, one-seventh of a cow or camel is considered as one thing, in one respect it is made obligatory, and sometimes the same thing is made obligatory without that respect. Either that thing is made obligatory by the words of the Prophet (peace and blessings of Allah be upon him), or the obligation is expressed by the words of the scholars of the Ummah. Because Allah the Exalted has made fidyah obligatory in this noble verse upon the muhrim (one in the state of ihram) who shaves his head due to illness or pain in the head. And according to all the scholars, this fidyah will also be obligatory upon the muhrim who shaves his head without any illness or pain in the head. In that case, he will be sinful. At this point, I have clarified the issue that it is obligatory to apply the same ruling to similar, analogous issues. If it were not obligatory to apply the same ruling to similar, analogous issues in this place, then fidyah should not have been obligatory upon the one who cuts his hair with scissors. Because shaving the head does not apply to cutting the hair. But when it was obligatory to apply the same ruling to similar and analogous actions, then the same fidyah was applied to the one who cut his hair as was applied to the one who shaved his head. This is a lengthy issue which I have mentioned under this verse.

Lady Asma bint Abi Bakr (may Allah be pleased with her) narrates that we set out with the Messenger of Allah (peace be upon him) for Hajj. The Messenger of Allah (peace be upon him) and Sayyiduna Abu Bakr (may Allah be pleased with him) had the same camel for carrying provisions. So we stopped at the place of ‘Arj to rest, while our luggage was with the slave of Sayyiduna Abu Bakr (may Allah be pleased with him). Lady Asma (may Allah be pleased with her) says that the Messenger of Allah (peace be upon him) sat down and Lady Aisha (may Allah be pleased with her) sat by his side. On his other side, Sayyiduna Abu Bakr (may Allah be pleased with him) sat down, and I also sat by my noble father’s side. We all began to wait for the slave and our luggage, wondering when the slave would bring it. Then the slave appeared, but he was coming alone, without the camel. So Sayyiduna Abu Bakr (may Allah be pleased with him) asked him,“Where is your camel?”He replied,“It got lost from me tonight.”At this, Sayyiduna Abu Bakr (may Allah be pleased with him) stood up and began to beat him and said,“You had only one camel, and even as a man you lost it.”Meanwhile, the Messenger of Allah (peace be upon him), seeing this scene, just smiled and said:“Look at this Muhrim, what is he doing?”This is the narration of Janab al-Ashajj. And in the narration of Janab Salm, it is stated that our and the Messenger of Allah’s (peace be upon him) pack camel was the same. In the narration of Janab al-Duraqi, it is stated that the Messenger of Allah (peace be upon him) and Sayyiduna Abu Bakr (may Allah be pleased with him) had the same travel provisions. The wording in the narration of Janab Yusuf is that the camel carrying the provisions of Sayyiduna Abu Bakr (may Allah be pleased with him) and the Messenger of Allah (peace be upon him) was the same.

Sayyiduna Anas bin Malik (may Allah be pleased with him) narrates that the Messenger of Allah (peace and blessings be upon him) entered Makkah for Umrah before the conquest of Makkah, and Sayyiduna Ibn Rawahah (may Allah be pleased with him) was walking ahead of him, reciting these verses: "O sons of the disbelievers, move away from the path of the Messenger of Allah (peace and blessings be upon him). Today, by Allah's command, we will strike you with such blows that skulls will fly and friends will forget their friends." So Sayyiduna Umar (may Allah be pleased with him) said, "O Ibn Rawahah, are you reciting poetry in the sacred sanctuary of Allah and in the presence of the Messenger of Allah (peace and blessings be upon him)?" The Noble Prophet (peace and blessings be upon him) said, "O Umar, let him recite. By the One in Whose hand is my soul, his verses are striking the disbelievers harder than arrows."

A statement about a concise, unexplained narration regarding wearing socks when shoes are not available

Sayyiduna Ibn Abbas (may Allah be pleased with them both) narrates that I heard the Messenger of Allah (peace and blessings be upon him) delivering a sermon, and he was saying: "Whoever does not find an izar (lower garment) should wear trousers, and whoever does not find sandals should wear leather socks (khuffs)."

It is narrated from Sayyiduna Abdullah bin Umar (may Allah be pleased with them both) that a man asked the Messenger of Allah (peace and blessings be upon him) while you were at such-and-such place. He said: O Messenger of Allah (peace and blessings be upon him), what clothes can a Muhrim wear? You said: A Muhrim should not wear a shirt, trousers, turban, or socks. However, if he does not find shoes, he should cut the socks below the ankles and wear them. And he should not wear clothes dyed with wars plant or saffron, nor a cloak with a cap.