Caution: Translations of Quran and Ḥadīth may lead to possible misapplications and misinterpretations. This site is intended for students of sacred knowledge that are proficient in comprehending classical Arabic and have a strong foundation in Islamic sciences. Also note that religious injunctions rely on several aspects beyond what one may glean through reading individual aḥādīth.
abudawud:1987Hannād b. al-Sarī > Ibn Abū Zāʾidah > Ibn Jurayj And Muḥammad b. Isḥāq > ʿAbdullāh b. Ṭāwus from his father > Ibn ʿAbbās

By Allah, the Messenger of Allah ﷺ did not make Aisha perform umrah during Dhul-Hijjah but to discontinue the practice of the idolaters (in Arabia before Islam), for this clan of Quraysh and those who followed them used to say: When the fur of the camel abounds, and the wounds on the back of the camels are recovered and the month of Safar begins, umrah becomes lawful for one who performs umrah. They considered performing umrah unlawful till the months of Dhul-Hijjah and al-Muharram passed away.  

أبو داود:١٩٨٧حَدَّثَنَا هَنَّادُ بْنُ السَّرِيِّ عَنِ ابْنِ أَبِي زَائِدَةَ حَدَّثَنَا ابْنُ جُرَيْجٍ وَمُحَمَّدُ بْنُ إِسْحَاقَ عَنْ عَبْدِ اللَّهِ بْنِ طَاوُسٍ عَنْ أَبِيهِ عَنِ ابْنِ عَبَّاسٍ قَالَ

وَاللَّهِ مَا أَعْمَرَ رَسُولُ اللَّهِ ﷺ عَائِشَةَ فِي ذِي الْحِجَّةِ إِلاَّ لِيَقْطَعَ بِذَلِكَ أَمْرَ أَهْلِ الشِّرْكِ فَإِنَّ هَذَا الْحَىَّ مِنْ قُرَيْشٍ وَمَنْ دَانَ دِينَهُمْ كَانُوا يَقُولُونَ إِذَا عَفَا الْوَبَرْ وَبَرَأَ الدَّبَرْ وَدَخَلَ صَفَرْ فَقَدْ حَلَّتِ الْعُمْرَةُ لِمَنِ اعْتَمَرْ فَكَانُوا يُحَرِّمُونَ الْعُمْرَةَ حَتَّى يَنْسَلِخَ ذُو الْحِجَّةِ وَالْمُحَرَّمُ  


See similar narrations below:

Collected by Aḥmad, Ibn Ḥibbān, Ṭabarānī, Bayhaqī
ahmad:2361Yaʿqūb from my father > Ibn Isḥāq > ʿAbdullāh b. Ṭāwus from his father > Ibn ʿAbbās

[Machine] The Prophet Muhammadﷺ did not consummate his marriage with Aisha on the night of Hasybah, except in compliance with the request of the polytheists, as they used to say that when the tail is healed and the trace is gone, and the month of Safar enters, then the Umrah is permissible for anyone who wants to perform it.  

أحمد:٢٣٦١حَدَّثَنَا يَعْقُوبُ حَدَّثَنَا أَبِي عَنِ ابْنِ إِسْحَاقَ قَالَ حَدَّثَنِي عَبْدُ اللهِ بْنُ طَاوُسٍ عَنْ أَبِيهِ عَنِ ابْنِ عَبَّاسٍ قَالَ

مَا أَعْمَرَ رَسُولُ اللهِ ﷺ عَائِشَةَ لَيْلَةَ الْحَصْبَةِ إِلا قَطْعًا لِأَمْرِ أَهْلِ الشِّرْكِ فَإِنَّهُمْ كَانُوا يَقُولُونَ إِذَا بَرَأَ الدَّبَرْ وَعَفَا الْأَثَرْ وَدَخَلَ صَفَرْ فَقَدْ حَلَّتِ الْعُمْرَةُ لِمَنِ اعْتَمَرْ  

ibnhibban:3765al-Ḥasan b. Sufyān al-Shaybānī > al-Ḥasan b. Sahl al-Jaʿfarī > Ibn Abū Zāʾidah > Ibn Jurayj And Ibn Isḥāq > Ibn Ṭāwus from his father > Ibn ʿAbbās

By Allah, the Messenger of Allah ﷺ did not make Aisha perform umrah during Dhul-Hijjah but to discontinue the practice of the idolaters (in Arabia before Islam), for this clan of Quraysh and those who followed them used to say: When the fur of the camel abounds, and the wounds on the back of the camels are recovered and the month of Safar begins, umrah becomes lawful for one who performs umrah. They considered performing umrah unlawful till the months of Dhul-Hijjah and al-Muharram passed away. (Using translation from Abū Dāʾūd 1987)   

ابن حبّان:٣٧٦٥أَخْبَرَنَا الْحَسَنُ بْنُ سُفْيَانَ الشَّيْبَانِيُّ قَالَ حَدَّثَنَا الْحَسَنُ بْنُ سَهْلٍ الْجَعْفَرِيُّ قَالَ حَدَّثَنَا ابْنُ أَبِي زَائِدَةَ قَالَ حَدَّثَنَا ابْنُ جُرَيْجٍ وَابْنُ إِسْحَاقَ عَنِ ابْنِ طَاوُسٍ عَنْ أَبِيهِ عَنِ ابْنِ عَبَّاسٍ قَالَ

«وَاللَّهِ مَا أُعْمِرَ رَسُولُ اللَّهِ ﷺ فِي ذِي الْحِجَّةِ إِلَّا لِيَقْتَطِعَ بِذَلِكَ أَمْرَ أَهْلِ الشِّرْكِ فَإِنَّ هَذَا الْحَيَّ مِنْ قُرَيْشٍ وَمِنْ دَانَ دِينَهُمْ كَانُوا يَقُولُونَ إِذَا عَفَا الْوَبَرُ وَبَرَأَ الدَّبَرُ وَدَخَلَ صَفَرُ فَقَدْ حَلَّتِ الْعُمْرَةُ لِمَنِ اعْتَمَرَ وَكَانُوا يُحَرِّمُونَ الْعُمْرَةَ حَتَّى يَنْسَلِخَ ذُو الْحِجَّةِ فَمَا أُعْمِرَ رَسُولُ اللَّهِ ﷺ عَائِشَةَ إِلَّا لِيَنْقُضَ ذَلِكَ مِنْ قَوْلِهِمْ»  

tabarani:10907Muḥammad b. ʿUthmān b. Abū Shaybah > al-Ḥasan b. Sahl al-Khayyāṭ > Yaḥyá b. Zakariyyā b. Abū Zāʾidah > Ibn Jurayj And Muḥammad b. Isḥāq > Ibn Ṭāwus from his father > Ibn ʿAbbās

[Machine] And by Allah, the Messenger of Allah ﷺ did not perform Umrah with Aisha in Dhu al-Hijjah except to refute the statements of the polytheists. For this place is from Quraish, and whoever criticizes their religion, they used to say, "When the Yam (a type of fly) urinates and the donkey's tail is raised, then the Umrah is considered. So they used to prohibit Umrah until Dhu al-Hijjah and Muharram would pass. And by Allah, the Messenger of Allah ﷺ did not perform Umrah with Aisha except to fulfill their statement.  

الطبراني:١٠٩٠٧حَدَّثَنَا مُحَمَّدُ بْنُ عُثْمَانَ بْنِ أَبِي شَيْبَةَ ثنا الْحَسَنُ بْنُ سَهْلٍ الْخَيَّاطُ ثنا يَحْيَى بْنُ زَكَرِيَّا بْنِ أَبِي زَائِدَةَ عَنِ ابْنِ جُرَيْجٍ وَمُحَمَّدِ بْنِ إِسْحَاقَ عَنِ ابْنِ طَاوُسٍ عَنْ أَبِيهِ عَنِ ابْنِ عَبَّاسٍ قَالَ

وَاللهِ مَا اعْتَمَرَ رَسُولُ اللهِ ﷺ عَائِشَةَ فِي ذِي الْحِجَّةِ إِلَّا لِيَقْطَعَ بِذَلِكَ مِنْ قَوْلِ أَهْلِ الشِّرْكِ فَإِنَّ هَذَا الْحَيَّ مِنْ قُرَيْشٍ وَمَنْ دَانَ دِينَهُمْ كَانُوا يَقُولُونَ إِذَا عَفَا الْوَبَرْ وَبَرَأَ الدَّبَرْ وَدَخَلَ صَفَرْ فَقَدْ حَلَّتِ الْعُمْرَةُ لِمَنِ اعْتَمَرْ فَكَانُوا يُحْرِمُونَ الْعُمْرَةَ حَتَّى يَنْسَلِخَ ذُو الْحِجَّةِ وَالْمُحَرَّمُ فَوَاللهِ «مَا أَعْمَرَ رَسُولُ اللهِ ﷺ عَائِشَةَ إِلَّا لِيَقْضِيَ ذَلِكَ مِنْ قَوْلِهِمُ»  

bayhaqi:8732Abū ʿAlī al-Rūdhbārī > Muḥammad b. Bakr > Abū Dāwud > Hannād > Ibn Abū Zāʾidah > Ibn Jurayj And Muḥammad b. Isḥāq > ʿAbdullāh b. Ṭāwus from his father > Ibn ʿAbbās

By Allah, the Messenger of Allah ﷺ did not make Aisha perform umrah during Dhul-Hijjah but to discontinue the practice of the idolaters (in Arabia before Islam), for this clan of Quraysh and those who followed them used to say: When the fur of the camel abounds, and the wounds on the back of the camels are recovered and the month of Safar begins, umrah becomes lawful for one who performs umrah. They considered performing umrah unlawful till the months of Dhul-Hijjah and al-Muharram passed away. (Using translation from Abū Dāʾūd 1987)   

البيهقي:٨٧٣٢أَخْبَرَنَا أَبُو عَلِيٍّ الرُّوذْبَارِيُّ أنبأ مُحَمَّدُ بْنُ بَكْرٍ ثنا أَبُو دَاوُدَ ثنا هَنَّادٌ عَنِ ابْنِ أَبِي زَائِدَةَ ثنا ابْنُ جُرَيْجٍ وَمُحَمَّدُ بْنُ إِسْحَاقَ عَنْ عَبْدِ اللهِ بْنِ طَاوُسٍ عَنْ أَبِيهِ عَنِ ابْنِ عَبَّاسٍ قَالَ

وَاللهِ مَا أعْمَرَ رَسُولُ اللهِ ﷺ عَائِشَةَ فِي ذِي الْحِجَّةِ إِلَّا لِيَقْطَعَ بِذَلِكَ أَمْرَ أَهَلِ الشِّرْكِ فَإِنَّ هَذَا الْحِيُّ مِنْ قُرَيْشٍ وَمَنْ دَانَ دِينَهُمْ كَانُوا يَقُولُونَ إِذَا عَفَا الْوَبَرْ وَبَرَأَ الدَّبَرْ وَدَخَلَ صَفَرْ حَلَّتِ الْعُمْرَةُ لِمَنِ اعْتَمَرْ وَكَانُوا يُحْرِمُونَ الْعُمْرَةَ حَتَّى يَنْسَلِخَ ذُو الْحِجَّةَ وَالْمُحَرَّمُ