[Machine] Aisha, the wife of the Prophet ﷺ, informed him about the Prophet ﷺ performing Umrah and the people performing it along with him, just as Salim bin Abdullah had informed me, who had heard it from Abdullah bin Umar, who had heard it from the Prophet ﷺ. So, I said to Salim bin Abdullah, "Why did you prohibit me from performing Umrah, while the Messenger of Allah ﷺ and the people have performed it?" Salim replied, "Abdullah bin Umar narrated to me that Umar bin Al-Khattab said, 'The best Umrah is the one done separately from the months of Hajj, and the months of Hajj are well-known: Shawwal, Dhul-Qa'dah, and Dhul-Hijjah. So, you should perform Hajj during these months exclusively, making it sincere for Allah's sake. And perform Umrah in other months, accompanying it with Hajj in order to complete Umrah. This is according to the saying of Allah ﷻ, 'And complete the Hajj and Umrah for Allah' (Quran 2:196).' That is, the Umrah is completed when a person performs it along with his Hajj, and it is not completed unless the person sacrifices an animal or fasts if he cannot find an animal to sacrifice, for three days during Hajj and seven days when he returns to his family. And Umrah in other months can be completed without sacrificing or fasting." Umar bin Al-Khattab intended to do that in the best manner, following the command of Allah to leave off Umrah until Hajj is performed, in order to complete the Umrah that Allah has ordered, and he also intended to visit the House of Allah twice every year. He disliked that people perform Umrah before Hajj, and if that was enforced on people, they would not be allowed to visit the House of Allah more than once a year. The Imams (scholars) became extremely strict on prohibiting Umrah until people began to consider it forbidden. By my life! The Imams did not consider it forbidden, but they only followed what Umar bin Al-Khattab had commanded in that matter, seeking goodness.  

أَنَّ عَائِشَةَ زَوْجَ النَّبِيِّ ﷺ أَخْبَرَتْهُ عَنْ رَسُولِ اللهِ ﷺ فِي تَمَتُّعِهِ بِالْعُمْرَةِ إِلَى الْحَجِّ وَتَمَتُّعِ النَّاسِ مَعَهُ بِمِثْلِ الَّذِي أَخْبَرَنِي سَالِمُ بْنُ عَبْدِ اللهِ عَنْ عَبْدِ اللهِ بْنِ عُمَرَ ؓ عَنْ رَسُولِ اللهِ ﷺ فَقُلْتُ لِسَالِمِ بْنِ عَبْدِ اللهِ فَلِمَ تَنْهَانِي عَنِ التَّمَتُّعِ وَقَدْ فَعَلَ ذَلِكَ رَسُولُ اللهِ ﷺ وَفَعَلَهُ النَّاسُ مَعَهُ؟ قَالَ سَالِمٌ أَخْبَرَنِي عَبْدُ اللهِ بْنُ عُمَرَ ؓ أَنَّ عُمَرَ بْنَ الْخَطَّابِ ؓ قَالَ إِنَّ أَتَمَّ لِلْعُمْرَةِ أَنْ تُفْرِدُوهَا مِنْ أَشْهُرِ الْحَجِّ الْحَجُّ أَشْهُرٌ مَعْلُومَاتٌ شَوَّالٌ وَذُو الْقَعْدَةِ وَذُو الْحِجَّةِ فَأَخْلِصُوا فِيهِنَّ الْحَجَّ وَاعْتَمِرُوا فِيمَا سِوَاهُنَّ مِنَ الشُّهُورِ وَأَرَادَ عُمَرُ ؓ بِذَلِكَ تَمَامَ الْعُمْرَةِ؛ لِقَوْلِ اللهِ ﷻ {وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لِلَّهِ} [البقرة 196] وَذَلِكَ أَنَّ الْعُمْرَةَ أَنْ يَتَمَتَّعَ فِيهَا الْمَرْءُ بِالْحَجِّ وَلَا تَتِمُّ إِلَّا أَنْ يُهْدِيَ صَاحِبُهَا هَدْيًا أَوْ يَصُومَ إِنْ لَمْ يَجِدْ هَدْيًا ثَلَاثَةَ أَيَّامٍ فِي الْحَجِّ وَسَبْعَةً إِذَا رَجَعَ إِلَى أَهْلِهِ وَأَنَّ الْعُمْرَةَ فِي غَيْرِ أَشْهُرِ الْحَجِّ تَتِمُّ بِغَيْرِ هَدْيٍ وَلَا صِيَامٍ فَأَرَادَ عُمَرُ ؓ بِالَّذِي أَمَرَ بِهِ مِنْ تَرْكِ التَّمَتُّعِ بِالْعُمْرَةِ إِلَى الْحَجِّ تَمَامَ الْعُمْرَةِ الَّتِي أَمَرَ اللهُ ﷻ بِهَا وَأَرَادَ عُمَرُ ؓ أَيْضًا أَنْ يُزَارَ الْبَيْتُ فِي كُلِّ عَامٍ مَرَّتَيْنِ وَكَرِهَ أَنْ يَتَمَتَّعَ النَّاسُ بِالْعُمْرَةِ إِلَى الْحَجِّ فَيَلْزَمَ ذَلِكَ النَّاسَ فَلَا يَأْتُوا الْبَيْتَ إِلَّا مَرَّةً وَاحِدَةً فِي السَّنَةِ فَاشْتَدَّ الْأَئِمَّةُ فِي التَّمَتُّعِ حَتَّى رَأَى النَّاسُ أَنَّ الْأَئِمَّةَ يَرَوْنَ ذَلِكَ حَرَامًا وَلَعَمْرِي مَا رَأَى ذَلِكَ الْأَئِمَّةُ حَرَامًا وَلَكِنَّهُمُ اتَّبَعُوا مَا أَمَرَ بِهِ عُمَرُ بْنُ الْخَطَّابِ ؓ فِي ذَلِكَ؛ احْتِسَابًا لِلْخَيْرِ  

[Machine] About the matter of the pilgrimage, he ordered it and it was said to him, "You are contradicting your father." He said, "Indeed, my father did not say what you are saying. Rather, he said: Perform 'Umrah by itself from the pilgrimage." Meaning, 'Umrah is not completed in the months of Hajj except with a sacrifice, and he wanted to visit the Ka'bah in other months besides the months of Hajj. So, you made it forbidden and punished people for it, while Allah made it lawful, and the Messenger of Allah acted upon it. He said, "If they increase in arguing with him, he would say: Is the Book of Allah not worthier to be followed than Umar?"  

عَنْ مُتْعَةِ الْحَجِّ فَأَمَرَ بِهَا فَقِيلَ لَهُ إِنَّكَ تُخَالِفُ أَبَاكَ قَالَ إِنَّ أَبِي لَمْ يَقُلِ الَّذِي تَقُولُونَ إِنَّمَا قَالَ أَفْرِدُوا الْعُمْرَةَ مِنَ الْحَجِّ أَيْ أَنَّ الْعُمْرَةَ لَا تَتِمُّ فِي شُهُورِ الْحَجِّ إِلَّا بِهَدْيٍ وَأَرَادَ أَنْ يُزَارَ الْبَيْتُ فِي غَيْرِ شُهُورِ الْحَجِّ فَجَعَلْتُمُوهَا أَنْتُمْ حَرَامًا وَعَاقَبْتُمُ النَّاسَ عَلَيْهَا وَقَدْ أَحَلَّهَا اللهُ ﷻ وَعَمِلَ بِهَا رَسُولُ اللهِ ﷺ قَالَ فَإِذَا أَكْثَرُوا عَلَيْهِ قَالَ أَفَكِتَابُ اللهِ ﷻ أَحَقُّ أَنْ يُتَّبَعَ أَمْ عُمَرُ؟  

[Machine] Abdullah ibn Umar used to give fatwas based on what Allah revealed regarding the permissibility of enjoying oneself during the tawaf and where the Messenger of Allah went silent. People would ask Abdullah ibn Umar, "How can you go against your father when he prohibited that?" Abdullah ibn Umar would respond to them, "Woe to you! Don't you fear Allah? Do you not see that if Umar had forbidden it, he would be seeking good and completion of the Umrah? So why do you make it prohibited when Allah has made it permissible and the Messenger of Allah has acted upon it? Is the Messenger of Allah more deserving to be followed or Umar? Umar did not say to you that doing Umrah during the months of Hajj is forbidden, but rather he said that completing the Umrah is to be done separately from the months of Hajj."  

كَانَ عَبْدُ اللهِ بْنُ عُمَرَ يُفْتِي بِالَّذِي أَنْزَلَ اللهُ ﷻ مِنَ الرُّخْصَةِ فِي التَّمَتُّعِ وَسَنَّ فِيهِ رَسُولُ اللهِ ﷺ فَيَقُولُ نَاسٌ لِعَبْدِ اللهِ بْنِ عُمَرَ كَيْفَ تُخَالِفُ أَبَاكَ وَقَدْ نَهَى عَنْ ذَلِكَ؟ فَيَقُولُ لَهُمْ عَبْدُ اللهِ وَيْلَكُمْ أَلَا تَتَّقُونَ اللهَ؟ أَرَأَيْتُمْ إِنْ كَانَ عُمَرُ ؓ نَهَى عَنْ ذَلِكَ يَبْتَغِي فِيهِ الْخَيْرَ وَيَلْتَمِسُ فِيهِ تَمَامَ الْعُمْرَةِ فَلِمَ تُحَرِّمُونَ وَقَدْ أَحَلَّهُ اللهُ وَعَمِلَ بِهِ رَسُولُ اللهِ ﷺ؟ أَفَرَسُولُ اللهِ ﷺ أَحَقُّ أَنْ تَتَّبِعُوا سُنَّتَهُ أَوْ عُمَرُ ؓ؟ إِنَّ عُمَرَ لَمْ يَقُلْ لَكَ إِنَّ عُمْرَةً فِي أَشْهُرِ الْحَجِّ حَرَامٌ وَلَكِنَّهُ قَالَ إِنَّ أَتَمَّ الْعُمْرَةِ أَنْ تُفْرِدُوهَا مِنْ أَشْهُرِ الْحَجِّ  

[Machine] Ali, whoever performs the pilgrimage with devotion is good, and whoever delights in worldly pleasures has followed the Quran and the Sunnah of the Prophet Muhammad ﷺ .  

عَلِيٌّ ؓ مَنْ أَفْرَدَ الْحَجَّ فَحَسَنٌ وَمَنْ تَمَتَّعَ فَقَدْ أَخَذَ بِكِتَابِ اللهِ وَسُنَّةِ نَبِيِّهِ ﷺ  

[Machine] Jabir, on my hands, we enjoyed ourselves during the time of the Messenger of Allah ﷺ . When Umar delivered a sermon, he said, "Indeed, Allah permitted His Messenger ﷺ whatever He willed, and the Quran has been revealed in stages. So separate your Hajj from your Umrah, and abstain from marrying these women. I will not punish a man who has married a woman except with stoning."  

جَابِرٌ عَلَى يَدِي دَارَ الْحَدِيثُ تَمَتَّعْنَا عَلَى عَهْدِ رَسُولِ اللهِ ﷺ فَلَمَّا كَانَ عُمَرُ ؓ خَطَبَ النَّاسَ فَقَالَ إِنَّ اللهَ ﷻ كَانَ يُحِلُّ لِنَبِيِّهِ عَلَيْهِ السَّلَامُ مَا يَشَاءُ وَإنَّ الْقُرْآنَ قَدْ نُزِّلَ مَنَازِلَهُ فَافْصِلُوا حَجَّكُمْ مِنْ عُمْرَتِكُمْ وَأَبِتُّوا نِكَاحَ هَذِهِ النِّسَاءِ لَا أُوتَى بِرَجُلٍ تَزَوَّجَ امْرَأَةً إِلَى أَجَلٍ إِلَّا رَجَمْتُهُ  

I asked Ibn Abbas (Allah be pleased with them) about Tamattu' in Hajj and he permitted it, whereas Ibn Zubair had forbidden it. He (Ibn 'Abbas) said: This is the mother of Ibn Zubair who states that Messenger of Allah ﷺ had permitted it, so you better go to her and ask her about it. He (Muslim al-Qurri said): So we went to her and she was a bulky blind lady and she said: Verily Messenger of Allah ﷺ permitted it. (Using translation from Muslim 1238a)   

أَنَّ رَسُولَ اللهِ ﷺ رَخَّصَ فِيهَا فَادْخُلُوا عَلَيْهَا فَاسْأَلُوهَا قَالَ فَدَخَلْنَا عَلَيْهَا فَإِذَا امْرَأَةٌ ضَخْمَةٌ عَمْيَاءُ فَقَالَتْ قَدْ رَخَّصَ رَسُولُ اللهِ ﷺ فِيهَا  

[Machine] They both came together, and when Ali saw that, he welcomed both of them and said, "Here I am, answering the call for Umrah and Hajj together." Uthman then said, "Do you see me prohibiting people from doing something while you do it?" Ali responded, "I would never abandon the Sunnah of the Prophet Muhammad ﷺ because of what someone among the people says."  

يُجْمَعَ بَيْنَهُمَا فَلَمَّا رَأَى ذَلِكَ عَلِيٌّ أَهَلَّ بِهِمَا جَمِيعًا قَالَ لَبَّيْكَ عَمْرَةً وَحَجَّةً مَعًا قَالَ فَقَالَ عُثْمَانُ تَرَانِي أَنْهَى النَّاسَ عَنْ شَيْءٍ وَتَفْعَلُهُ أَنْتَ؟ قَالَ فَقَالَ لَمْ أَكُنْ لِأَدَعَ سُنَّةَ رَسُولِ اللهِ ﷺ لِقَوْلِ أَحَدٍ مِنَ النَّاسِ  

[Machine] Ali has whatever you want of a matter that the Messenger of Allah ﷺ did and you forbid? He said: Leave us from you. He said: Indeed, I cannot leave you. So when Ali saw that, he embraced them all.  

لَهُ عَلِيٌّ مَا تُرِيدُ إِلَى أَمْرٍ فَعَلَهُ رَسُولُ اللهِ ﷺ تَنْهَى عَنْهُ؟ قَالَ دَعْنَا مِنْكَ قَالَ إِنِّي لَا أَسْتَطِيعُ أَنْ أَدَعَكَ فَلَمَّا رَأَى ذَلِكَ عَلِيٌّ أَهَلَّ بِهِمَا جَمِيعًا  

[Machine] "Ali, you have known that we have enjoyed with the Messenger of Allah ﷺ." He said, "Yes, but we were fearful."  

عَلِيٌّ لَقَدْ عَلِمْتَ أَنَّا قَدْ تَمَتَّعْنَا مَعَ رَسُولِ اللهِ ﷺ قَالَ أَجَلْ وَلَكِنَّا كُنَّا خَائِفِينَ  

[Machine] "He passed by Abi Dharr with a robe, so he mentioned it to him, and he said: 'It was only for us, not for you.'"  

أَنَّهُ مَرَّ بِأَبِي ذَرٍّ ؓ بِالرَّبَذَةِ فَذَكَرَ لَهُ ذَلِكَ فَقَالَ إِنَّمَا كَانَتْ لَنَا خَاصَّةً دُونَكُمْ  

[Machine] The enjoyment of the pilgrimage for the companions of Muhammad ﷺ was especially in the narration of the hadith of Abu Muawiya and in the narration of Abu Bakr, he said: "Indeed, the enjoyment of the pilgrimage was specifically for us."  

كَانَتِ الْمُتْعَةُ فِي الْحَجِّ لِأَصْحَابِ مُحَمَّدٍ ﷺ خَاصَّةً لَفْظُ حَدِيثِ أَبِي مُعَاوِيَةَ وَفِي رِوَايَةِ أَبِي بَكْرٍ قَالَ إِنَّمَا كَانَتْ مُتْعَةُ الْحَجِّ لَنَا خَاصَّةً  

Abu Dharr used to say about a person who makes the intention of Hajj but he repeal it for the ‘Umrah (that will not be valid). This cancellation of hajj for ‘Umrah was specially meant for the people who accompanied the Apostle of Allaah ﷺ. (Using translation from Abū Dāʾūd 1807)   

أَنَّ أَبَا ذَرٍّ ؓ كَانَ يَقُولُ فِيمَنْ حَجَّ ثُمَّ فَسَخَهَا بِعُمْرَةٍ لَمْ يَكُنْ ذَلِكَ إِلَّا لِلرَّكْبِ الَّذِينَ كَانُوا مَعَ رَسُولِ اللهِ ﷺ  

[Machine] Abdullah said, "He is the son of Masood, Hajj is a well-known obligation in which Umrah is not included."  

قَالَ عَبْدُ اللهِ هُوَ ابْنُ مَسْعُودٍ الْحَجُّ أَشْهُرٌ مَعْلُومَاتٌ لَيْسَ فِيهَا عُمْرَةٌ  

[Machine] That each of them should have disheveled hair and be dusty, according to the established Sunnah from the Messenger of Allah ﷺ , it is permissible to combine the acts of enjoyment, reciting the Quran, and performing them separately. It is proven through the Prophet's ﷺ individual pilgrimage, and through the difference of opinion amongst scholars regarding the dislike of combining the acts of enjoyment and reciting the Quran without performing them separately, as it is considered better to separate the acts of the Hajj from the acts of the Umrah. And Allah knows best.  

أَنْ يَكُونَ لِكُلِّ وَاحِدٍ مِنْهُمَا شَعَثٌ وَسَفَرٌ فَثَبَتَ بِالسُّنَّةِ الثَّابِتَةِ عَنْ رَسُولِ اللهِ ﷺ جَوَازُ التَّمَتُّعِ وَالْقِرَانِ وَالْإِفْرَادِ وَثَبَتَ بِمُضِيِّ النَّبِيِّ ﷺ فِي حَجٍّ مُفْرَدٍ ثُمَّ بِاخْتِلَافِ الصَّدْرِ الْأَوَّلِ فِي كَرَاهِيَةِ التَّمَتُّعِ وَالْقِرَانِ دُونَ الْإِفْرَادِ كَوْنُ إِفْرَادِ الْحَجِّ عَنِ الْعُمْرَةِ أَفْضَلُ وَاللهُ أَعْلَمُ  

[Machine] So the Prophet, ﷺ , mentioned the speech regarding the pilgrimage. He said, "When the Messenger of Allah, ﷺ , arrived at Mecca, he said to the people, 'Whoever among you has brought a sacrificial offering, then it is not permissible for him to do anything that is forbidden until he fulfills his pilgrimage. And whoever among you has not brought a sacrificial offering, then let him perform tawaf (circumambulation) around the Kaaba and between Safa and Marwa, and let him shorten his hair and come out of the state of ihram (sacral consecration), then let him perform the pilgrimage and offer a sacrifice. And whoever cannot find a sacrificial offering, then let him observe fasting for three days during the pilgrimage and seven days when he returns to his family.' And the speech was mentioned."  

فَذَكَرَ الْحَدِيثَ فِي حَجِّ النَّبِيِّ ﷺ قَالَ فَلَمَّا قَدِمَ رَسُولُ اللهِ ﷺ مَكَّةَ قَالَ لِلنَّاسِ مَنْ كَانَ مِنْكُمْ أَهْدَى فَإِنَّهُ لَا يَحِلُّ مَنْ شَيْءٍ حُرِّمَ حَتَّى يَقْضِيَ حَجَّهُ وَمَنْ لَمْ يَكُنْ مِنْكُمْ أَهْدَى فَلْيَطُفْ بِالْبَيْتِ وَبَيْنَ الصَّفَا وَالْمَرْوَةِ وَلْيُقَصِّرْ وَلْيَحْلِلْ ثُمَّ لِيُهِلَّ بِالْحَجِّ وَلْيُهْدِ فَمَنْ لَمْ يَجِدْ هَدْيًا فَلْيَصُمْ ثَلَاثَةَ أَيَّامٍ فِي الْحَجِّ وَسَبْعَةً إِذَا رَجَعَ إِلَى أَهْلِهِ وَذَكَرَ الْحَدِيثَ  

"The Muhajirin and the Ansar and the wives of the Prophet ﷺ and we did the same. When we reached Makkah, Messenger of Allah ﷺ said, "Give up your intention of doing the Hajj (at this moment) and perform 'Umra, except the one who had garlanded the Hady." So, we performed Tawaf round the Ka'bah and [Sa'y] between As-safa and Al-MArwa, slept with our wives and wore ordinary (stitched) clothes. The Prophet ﷺ added, "Whoever has garlanded his Hady is not allowed to finish the Ihram till the Hady has reached its destination (has been sacrificed)". Then on the night of Tarwiya (8th Dhul Hijjah, in the afternoon) he ordered us to assume Ihram for Hajj and when we have performed all the ceremonies of Hajj, we came and performed Tawaf round the Ka'bah and (Sa'y) between As-Safa and Al-Marwa, and then our Hajj was complete, and we had to sacrifice a Hady according to the statement of Allah: "... He must slaughter a Hady such as he can afford, but if he cannot afford it, he should observer Saum (fasts) three days during the Hajj and seven days after his return (to his home)…." (V. 2:196). And the sacrifice of the sheep is sufficient. So, the Prophet ﷺ and his Companions joined the two religious deeds, (i.e. Hajj and 'Umra) in one year, for Allah revealed (the permissibility) of such practice in His book and in the Sunna (legal ways) of His Prophet ﷺ and rendered it permissible for all the people except those living in Makkah. Allah says: "This is for him whose family is not present at the Al-Masjid-Al-Haram, (i.e. non resident of Makkah)." The months of Hajj which Allah mentioned in His book are: Shawwal, Dhul-Qa'da and Dhul-Hijjah. Whoever performed Hajj-at-Tamattu' in those months, then slaughtering or fasting is compulsory for him. The words: 1. Ar-Rafatha means sexual intercourse. 2. Al-Fasuq means all kinds of sin, and 3. Al-Jidal means to dispute. (Using translation from Bukhārī 1572)   

أَهَلَّ الْمُهَاجِرُونَ وَالْأَنْصَارُ وَأَزْوَاجُ النَّبِيِّ ﷺ فِي حَجَّةِ الْوَدَاعِ وَأَهْلَلْنَا فَلَمَّا قَدِمْنَا مَكَّةَ قَالَ رَسُولُ اللهِ ﷺ اجْعَلُوا إِهْلَالَكُمْ بِالْحَجِّ عُمْرَةً إِلَّا مَنْ قَلَّدَ الْهَدْيَ وَطُفْنَا بِالْبَيْتِ وَبِالصَّفَا وَالْمَرْوَةِ وَأَتَيْنَا النِّسَاءَ وَلَبِسْنَا الثِّيَابَ وَقَالَ مَنْ قَلَّدَ الْهَدْيَ فَإِنَّهُ لَا يَحِلُّ حَتَّى يَبْلُغَ الْهَدْيُ مَحِلَّهُ ثُمَّ أَمَرَنَا عَشِيَّةَ التَّرْوِيَةِ أَنْ نُهِلَّ بِالْحَجِّ فَإِذَا فَرَغْنَا مِنَ الْمَنَاسِكِ جِئْنَا فَطُفْنَا بِالْبَيْتِ وَبِالصَّفَا وَالْمَرْوَةِ وَقَدْ تَمَّ حَجُّنَا وَعَلَيْنَا الْهَدْيُ كَمَا قَالَ اللهُ تَعَالَى {فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ فَمَنْ لَمْ يَجِدْ فَصِيَامُ ثَلَاثَةِ أَيَّامٍ فِي الْحَجِّ وَسَبْعَةٍ إِذَا رَجَعْتُمْ} [البقرة 196] إِلَى أَمْصَارِكُمْ وَالشَّاةُ تُجْزِئُ فَجَمَعُوا نُسُكَيْنِ فِي عَامٍ بَيْنَ الْحَجِّ وَالْعُمْرَةِ فَإِنَّ اللهَ أَنْزَلَهُ فِي كِتَابِهِ وَسَنَّهُ نَبِيُّهُ وَأَبَاحَهُ غَيْرُ أَهْلِ مَكَّةَ قَالَ اللهُ ﷻ {ذَلِكَ لِمَنْ لَمْ يَكُنْ أَهْلُهُ حَاضِرِي الْمَسْجِدِ الْحَرَامِ} [البقرة 196] وَأَشْهُرُ الْحَجِّ الَّتِي ذَكَرَ اللهُ شَوَّالٌ وَذُو الْقَعْدَةِ وَذُو الْحِجَّةِ فمَنْ تَمَتَّعَ فِي هَذِهِ الْأَشْهُرِ فَعَلَيْهِ دَمٌ أَوْ صَوْمٌ وَالرَّفَثُ الْجِمَاعُ وَالْفُسُوقُ الْمَعَاصِي وَالْجِدَالُ الْمِرَاءُ  

[Machine] About Jabir ibn Abdullah in the Hajj of the Prophet ﷺ and his command to them to perform the Umrah by putting on their ihram, and his sermon, and his saying, "If I had known before what I know now, I would not have brought the sacrificial animals, and I would have performed my Umrah as these people are doing." So whoever does not have a sacrificial animal, let him fast for three days during the Hajj and seven days when he returns to his family. And whoever finds a sacrificial animal, let him sacrifice it." He said, "So we used to sacrifice the jazoor (a type of sheep) for seven (people)." And he mentioned the hadith.  

عَنْ جَابِرِ بْنِ عَبْدِ اللهِ فِي حَجِّ النَّبِيِّ ﷺ وَأَمْرِهِ إِيَّاهُمْ بِالْإِحْلَالِ بِالْعُمْرَةِ وَخُطْبَتِهِ وَقَوْلِهِ وَلَوِ اسْتَقْبَلْتُ مِنْ أَمْرِي مَا اسْتَدْبَرْتُ مَا سُقْتُ الْهَدْيَ وَلَحلَلْتُ كَمَا حَلُّوا فَمَنْ لَمْ يَكُنْ مَعَهُ هَدْيٌ فَلْيَصُمْ ثَلَاثَةَ أَيَّامٍ وَسَبْعَةً إِذَا رَجَعَ إِلَى أَهْلِهِ وَمَنْ وَجَدَ هَدْيًا فَلْيَنْحَرْ قَالَ فَكُنَّا نَنْحَرُ الْجَزُورَ عَنْ سَبْعَةٍ وَذَكَرَ الْحَدِيثَ  

[Machine] To guide its owner with guidance, or to fast if unable to find guidance for three days during Hajj and seven days upon returning to one's family. And that Umrah outside of the months of Hajj is completed without guidance or fasting.  

أَنْ يُهْدِيَ صَاحِبُهَا هَدْيًا أَوْ يَصُومَ إِنْ لَمْ يَجِدْ هَدْيًا ثَلَاثَةَ أَيَّامٍ فِي الْحَجِّ وَسَبْعَةً إِذَا رَجَعَ إِلَى أَهْلِهِ وَأَنَّ الْعُمْرَةَ فِي غَيْرِ أَشْهُرِ الْحَجِّ تَتِمُّ بِغَيْرِ هَدْيٍ وَلَا صِيَامٍ  

[Machine] "Allah is the greatest, the Sunnah of my father Abu Al-Qasim ﷺ , or the Sunnah of the Messenger of Allah ﷺ . He was asked about what is permissible from the sacrificial animals, and he said a goat, a cow, a sheep, or a partnership in blood. This is recorded in Sahih narration from Shu'bah, and Al-Bukhari mentioned the narration of Wahb."  

اللهُ أَكْبَرُ سُنَّةُ أَبِي الْقَاسِمِ ﷺ أَوْ سُنَّةُ رَسُولِ اللهِ ﷺ وَسُئِلَ عَمَّا اسْتَيْسَرَ مِنَ الْهَدْيِ فَقَالَ جَزُورٌ أَوْ بَقَرَةٌ أَوْ شَاةٌ أَوْ شِرْكٌ فِي دَمٍ أَخْرَجَاهُ فِي الصَّحِيحِ مِنْ حَدِيثِ شُعْبَةَ وَذَكَرَ الْبُخَارِيُّ رِوَايَةَ وَهْبٍ  

[Machine] About Ibn Abbas, a sheep of the Hadi (sacrificial animal) that reached the Ka'bah was mentioned.  

عَنِ ابْنِ عَبَّاسٍ مَا اسْتَيْسَرَ مِنَ الْهَدْيِ شَاةٌ هَدْيًا بَالِغَ الْكَعْبَةِ  

[Machine] He said, "Only the camel or the cow is sufficient as a sacrifice."  

أَنَّهُ قَالَ مَا اسْتَيْسَرَ مِنَ الْهَدْيِ الْبَعِيرُ أَوِ الْبَقَرَةُ  

[Machine] Ali ibn Abi Talib used to say that the least amount of sacrifice that can be made is a sheep.  

أَنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ ؓ كَانَ يَقُولُ مَا اسْتَيْسَرَ مِنَ الْهَدْيِ شَاةٌ  

[Machine] Abdullah bin Umar used to say, "Whatever is less than a camel or a cow cannot be considered as a valid sacrifice." Ali and Ibn Abbas also said the same. This is based on the statement of Ata bin Abi Rabah, Al-Hasan, Sa'id bin Jubair, Ibrahim An-Nakhai, and others.  

أَنَّ عَبْدَ اللهِ بْنَ عُمَرَ كَانَ يَقُولُ مَا اسْتَيْسَرَ مِنَ الْهَدْيِ بَدَنَةٌ أَوْ بَقَرَةٌ وَبِقَولِ عَلِيٍّ وَابْنِ عَبَّاسٍ نَقُولُ؛ لِوُقُوعِ اسْمِ الْهَدْيِ عَلَى الشَّاةِ وَهُوَ قَوْلُ عَطَاءِ بْنِ أَبِي رَبَاحٍ وَالْحَسَنِ وَسَعِيدِ بْنِ جُبَيْرٍ وَإِبْرَاهِيمَ النَّخَعِيِّ وَغَيْرِهِمْ  

[Machine] The wife of the Prophet ﷺ said, "Fasting is for those who perform Umrah during the Hajj season. And for those who do not find an animal to sacrifice (for Hajj), they should fast the days of Mina. Ibn Shihab narrated to me from Salim bin Abdullah bin Umar, from his father, similar to that."  

ؓ زَوْجِ النَّبِيِّ ﷺ أَنَّهَا قَالَتْ الصِّيَامُ لِمَنْ تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ لِمَنْ لَمْ يَجِدْ هَدْيًا مَا بَيْنَ أَنْ يُهِلَّ بِالْحَجِّ إِلَى يَوْمِ عَرَفَةَ فَمَنْ لَمْ يَصُمْ صَامَ أَيَّامَ مِنًى قَالَ وَحدَّثَنِي ابْنُ شِهَابٍ عَنْ سَالِمِ بْنِ عَبْدِ اللهِ بْنِ عُمَرَ عَنْ أَبِيهِ مِثْلَ ذَلِكَ  

[Machine] "He does not commit a sin unless he cannot find a way out."  

تُصَامَ إِلَّا مَنْ لَمْ يَجِدِ الْهَدْيَ  

[Machine] The Messenger of Allah allowed the person performing the Tamattu' (Hajj and Umrah combined) to perform without offering an animal sacrifice if they were unable to find a sacrificial animal. They were also not required to fast until the days of the Tashreeq (11th, 12th, and 13th of Dhul-Hijjah) had passed, and instead, they could fast those days in their place.  

رَخَّصَ رَسُولُ اللهِ ﷺ فِي الْمُتَمَتِّعِ إِذَا لَمْ يَجِدِ الْهَدْيَ وَلَمْ يَصُمْ حَتَّى فَاتَتْهُ أَيَّامُ الْعَشْرِ أَنْ يَصُومَ أَيَّامَ التَّشْرِيقِ مَكَانَهَا كَذَا  

[Machine] "From Ali, regarding his statement, 'So whoever sights [the new moon of] the month, let him fast it.' He said, 'Fast for three days during Hajj.' [Surah Al-Baqarah 196] He said, 'Before Tawaf of Ifadah, and the day of Tawaf of Ifadah, and the day of Arafah.'"  

عَنْ عَلِيٍّ ؓ فِي قَوْلِهِ {فَصِيَامُ ثَلَاثَةِ أَيَّامٍ فِي الْحَجِّ} [البقرة 196] قَالَ قَبْلَ التَّرْوِيَةِ بِيَوْمٍ وَيَوْمَ التَّرْوِيَةِ وَيَوْمَ عَرَفَةَ  

[Machine] About Ali, it is unclear, and Allah knows best.  

عَنْ عَلِيٍّ مُنْقَطِعٌ وَاللهُ أَعْلَمُ  

[Machine] The scholars differ about the name of this man, as it was said like this, and it was said Abu Al-Khafaaf, and it was said Hibban Al-Sulami, the owner of the hidden treasure. And we have narrated this in the hadith, raised from Salim ibn Abdullah, from his father, and from Ataa and Mujahid, from Jabir ibn Abdullah, and from Ikrimah, from Ibn Abbas.  

الشَّيْخُ اخْتَلَفُوا فِي اسْمِ هَذَا الرَّجُلِ فَقِيلَ هَكَذَا وَقِيلَ أَبُو الْخُفَافِ وَقِيلَ حِبَّانُ السُّلَمِيُّ صَاحِبُ الدَّفِينَةِ وَقَدْ رُوِّينَا هَذَا فِي الْحَدِيثِ الْمَرْفُوعِ عَنْ سَالِمِ بْنِ عَبْدِ اللهِ عَنْ أَبِيهِ وَعَنْ عَطَاءٍ وَمُجَاهِدٍ عَنْ جَابِرِ بْنِ عَبْدِ اللهِ وَعَنْ عِكْرِمَةَ عَنِ ابْنِ عَبَّاسٍ  

[Machine] The man circumambulates the Kaaba as long as he had not made it lawful until he performs the Hajj. Then, when he rides to Arafat, whoever is able to offer a sacrifice of camels, cows, or sheep to Him, as much as he is able to do so. If he is unable to do so, then he must fast three days during Hajj, and that is before the day of Arafat. But if the last day of the three days is the day of Arafat, then there is no harm, and the hadith is mentioned.  

يَطُوفُ الرَّجُلُ بِالْبَيْتِ مَا كَانَ حَلَالًا حَتَّى يُهِلَّ بِالْحَجِّ فَإِذَا رَكِبَ إِلَى عَرَفَةَ فَمَنْ تَيَسَّرَ لَهُ هَدْيُهُ مِنَ الْإِبِلِ أَوِ الْبَقَرِ أَوِ الْغَنَمِ مَا تَيَسَّرَ لَهُ مِنْ ذَلِكَ أِيَّ ذَلِكَ شَاءَ غَيْرَ إنْ لَمْ يَتَيَسَّرْ لَهُ فَعَلَيْهِ ثَلَاثَةُ أَيَّامٍ فِي الْحَجِّ وَذَلِكَ قَبْلَ يَوْمِ عَرَفَةَ فَإِنْ كَانَ آخِرُ يَوْمٍ مِنَ الْأَيَّامِ الثَّلَاثَةِ يَوْمَ عَرَفَةَ فَلَا جُنَاحَ وَذَكَرَ الْحَدِيثَ  

[Machine] There are not ten favors in this, ten provide you with your needs, ten cover you, and ten equalize your companions.  

لَيْسَ فِي هَذِهِ فَضْلٌ عَشَرَةٌ مِنْهَا تَعْلِفُ رَاحِلَتَكَ وَعَشَرَةٌ تَزَوَّدُ بِهَا وَعَشَرَةٌ تَكْتَسِي بِهَا وَعَشَرَةٌ تُكَافِئُ بِهَا أَصْحَابَكَ  

[Machine] The Messenger of Allah, ﷺ , said, "The people of Al-Madinah will migrate to Dhul-Hulayfah, and the people of Syria will migrate to Al-Juhfah, and the people of Najd will migrate from Qarn." Ibn Umar said, "I have heard this narration but I have not heard that the Messenger of Allah, ﷺ , said, 'The people of Yemen will migrate from Yalamlam.'" In another narration by Ash-Shafi'i, may Allah have mercy on him, Ibn Umar said, "They claim that the Messenger of Allah, ﷺ , said," and in the narration of Ali ibn Al-Madini, he said, "I have heard this narration but I have not heard that he specifically mentioned Yalamlam for the people of Yemen to migrate." The same is mentioned in the narration of Ibn Shayban.  

أَنَّ رَسُولَ اللهِ ﷺ قَالَ يُهِلُّ أَهْلُ الْمَدِينَةِ مِنْ ذِي الْحُلَيْفَةِ وَيُهِلُّ أَهْلُ الشَّامِ مِنَ الْجُحْفَةِ وَيُهِلُّ أَهْلُ نَجْدٍ مِنْ قَرْنٍ قَالَ ابْنُ عُمَرَ وَذُكِرَ لِي وَلَمْ أَسْمَعْ أَنَّ رَسُولَ اللهِ ﷺ قَالَ يُهِلُّ أَهْلُ الْيَمَنِ مِنْ يَلَمْلَمَ لَفْظُ حَدِيثِ ابْنِ أَبِي عُمَرَ وَفِي رِوَايَةِ الشَّافِعِيِّ رَحِمَهُ اللهُ قَالَ ابْنُ عُمَرَ وَيَزْعُمُونَ أَنَّ رَسُولَ اللهِ ﷺ قَالَ وَفِي رِوَايَةِ عَلِيِّ بْنِ الْمَدِينِيِّ قَالَ وَذُكِرَ لِي وَلَمْ أَسْمَعْ أَنَّهُ وَقَّتَ لِأَهْلِ الْيَمَنِ يَلَمْلَمَ وَكَذَلِكَ فِي رِوَايَةِ ابْنِ شَيْبَانَ  

ʿAbdullah bin ʿUmar said: "A man got up in the mosque and said: O Messenger of Allah ﷺ 'At which place you order us that we should assume the Ihram?' Messenger of Allah ﷺ replied, 'The residents of Medina should assure the Ihram from Dhil-Hulaifa, the people of Syria from Al-Juhfa and the people of Najd from Qarn." Ibn ʿUmar further said, "The people consider that Messenger of Allah ﷺ had also said, 'The residents of Yemen should assume Ihram from Yalamlam.' " Ibn ʿUmar used to say, "I do not: remember whether Messenger of Allah ﷺ had said the last statement or not?" (Using translation from Bukhārī 133)   

أَنَّهُ قَالَ نَادَى رَجُلٌ رَسُولَ اللهِ ﷺ وَهُوَ فِي الْمَسْجِدِ فَقَالَ مِنْ أَيْنَ تَأْمُرُنَا أَنْ نُهِلَّ يَا رَسُولَ اللهِ؟ فَقَالَ رَسُولُ اللهِ ﷺ يُهِلُّ أَهْلُ الْمَدِينَةِ مِنْ ذِي الْحُلَيْفَةِ وَيُهِلُّ أَهْلُ الشَّامِ مِنَ الْجُحْفَةِ وَيُهِلُّ أَهْلُ نَجْدٍ مِنْ قَرْنٍ قَالَ وَيَقُولُونَ وَأَهْلُ الْيَمَنِ مِنْ يَلَمْلَمَ  

[Machine] The Messenger of Allah ﷺ said: "The people of Al-Madina take knowledge from Dhi Al-Hulayfah, the people of Sham take knowledge from Al-Juhfah, and the people of Najd take knowledge from Qarn." Abdullah said: "It was also conveyed to me that the Messenger of Allah ﷺ said: 'The people of Yemen take knowledge from Yalamlam, the narrations of Abdullah Al-Qarnabi and Yahya bin Yahya.' In another narration of Ibn Wahb it is mentioned that Ibn Umar said: 'They claim that he said: 'The people of Yemen take knowledge from Yalamlam.'"  

أَنَّ رَسُولَ اللهِ ﷺ قَالَ يُهِلُّ أَهْلُ الْمَدِينَةِ مِنْ ذِي الْحُلَيْفَةِ وَأَهْلُ الشَّامِ مِنَ الْجُحْفَةِ وَأَهْلُ نَجْدٍ مِنْ قَرْنٍ قَالَ عَبْدُ اللهِ وَبَلَغَنِي أَنَّ رَسُولَ اللهِ ﷺ قَالَ وَيُهِلُّ أَهْلُ الْيَمَنِ مِنْ يَلَمْلَمَ لَفْظُ حَدِيثِ عَبْدِ اللهِ الْقَعْنَبِيِّ وَيَحْيَى بْنِ يَحْيَى وَفِي رِوَايَةِ ابْنِ وَهْبٍ قَالَ وَقَالَ ابْنُ عُمَرَ يَزْعُمُونَ أَنَّهُ قَالَ وَيُهِلُّ أَهْلُ الْيَمَنِ مِنْ يَلَمْلَمَ  

[Machine] The Messenger of Allah ﷺ ordered the people of Medina to collect donations from the people of Thul-Hulayfah, and the people of Sham from al-Juhfah, and the people of Najd from Qarn. Abdullah bin Umar said, "As for these three, I heard it directly from the Messenger of Allah ﷺ, and I was informed that the Messenger of Allah ﷺ said: 'As for the people of Yemen, they will collect from Yalamlam.'"  

أَمَرَ رَسُولُ اللهِ ﷺ أَهْلَ الْمَدِينَةِ أَنْ يُهِلُّوا مِنْ ذِي الْحُلَيْفَةِ وَأَهْلُ الشَّامِ مِنَ الْجُحْفَةِ وَأَهْلُ نَجْدٍ مِنْ قَرْنٍ قَالَ عَبْدُ اللهِ بْنُ عُمَرَ أَمَّا هَؤُلَاءِ الثَّلَاثَةُ فَسَمِعْتُهُنَّ مِنْ رَسُولِ اللهِ ﷺ وَقَدْ أُخْبِرْتُ أَنَّ رَسُولَ اللهِ ﷺ قَالَ وَأَمَّا أَهْلُ الْيَمَنِ فَيُهِلُّونَ مِنْ يَلَمْلَمَ  

[Machine] The Prophet ﷺ imposed it on the people of Najd, the people of Madinah from Dhul-Hulayfah, and the people of Sham from Juhfah.  

فَرَضَهَا رَسُولُ اللهِ ﷺ مِنْ قَرْنٍ لِأَهْلِ نَجْدٍ وَلِأَهْلِ الْمَدِينَةِ مِنْ ذِي الْحُلَيْفَةِ وَلِأَهْلِ الشَّامِ مِنَ الْجُحْفَةِ  

[Machine] I heard and then he stopped. I saw him desiring the Prophet Muhammad ﷺ , so he said, "Wait, O people of Medina, from the valley of Hulayfah and the other road of Juhfah. Wait, O people of Iraq, from the region of 'Irq. Wait, O people of Najd, from Qarn. Wait, O people of Yemen, from Yalamlamah."  

سَمِعْتُ ثُمَّ انْتَهَى أُرَاهُ يُرِيدُ النَّبِيَّ ﷺ فَقَالَ مَهَلُّ أَهْلِ الْمَدِينَةِ مِنْ ذِي الْحُلَيْفَةِ وَالطَّرِيقُ الْآخَرُ الْجُحْفَةُ وَمَهَلُّ أَهْلِ الْعِرَاقِ مِنْ ذَاتِ عِرْقٍ وَمَهَلُّ أَهْلِ نَجْدٍ مِنْ قَرْنٍ وَمَهَلُّ أَهْلِ الْيَمَنِ مِنْ يَلَمْلَمَ  

[Machine] I heard the Messenger of Allah say, "The inhabitants of Iraq will cause turbulence, for they are of a stubborn nature." Abdullah bin Laheeah also narrated the same, as did Ibn Abi Zinad from Musa bin Uqba from Abu Zubair. The authentic narration is from Ibn Juraij, but it is also possible that Jabir heard it from Umar bin Khattab, who said this about the people of Iraq.  

سَمِعْتُ رَسُولَ اللهِ ﷺ يَقُولُ وَمَهَلُّ الْعِرَاقِ مِنْ ذَاتِ عِرْقٍ كَذَا قَالَهُ عَبْدُ اللهِ بْنُ لَهِيعَةَ وَكَذَلِكَ قِيلَ عَنِ ابْنِ أَبِي الزِّنَادِ عَنْ مُوسَى بْنِ عُقْبَةَ عَنْ أَبِي الزُّبَيْرِ وَالصَّحِيحُ رِوَايَةُ ابْنِ جُرَيْجٍ وَيُحتَمَلُ أَنْ يَكُونَ جَابِرٌ سَمِعَ عُمَرَ بْنَ الْخَطَّابِ ؓ يَقُولُ ذَلِكَ فِي مَهَلِّ أَهْلِ الْعِرَاقِ فَقَدْ  

[Machine] When these two Egyptian cities were conquered, they came to Umar and said, "The Messenger of Allah ﷺ set a boundary for the people of Najd, preventing them from passing through our route. And if we want to reach Najd, it becomes difficult for us." Umar replied, "Then find an alternative route." They said, "But it has a mountainous terrain." Umar then said, "Then clear a path for yourselves."  

لَمَّا فُتِحَ هَذَانِ الْمِصْرَانِ أَتَوْا عُمَرَ ؓ فَقَالُوا إِنَّ رَسُولَ اللهِ ﷺ حَدَّ لِأَهْلِ نَجْدٍ مِنْ قَرْنٍ وَهُوَ يَجُورُ عَنْ طَرِيقِنَا فَإِنْ أَرَدْنَا أَنْ نَأْتِيَ قَرْنًا شَقَّ عَلَيْنَا قَالَ فَانْظُرُوا حَذْوَهَا مِنْ طَرِيقِكُمْ قَالَ فَحَدَّ لَهُمْ ذَاتَ عِرْقٍ  

[Machine] The Messenger of Allah ﷺ allocated the time for the people of Madinah to perform Hajj at Dhu al-Hulayfah, for the people of the Maghrib at Juhfah, for the people of the East at Dhatal 'Irq, for the people of Najd at Qarn, and for those who traveled from Yemen to Najd at Qarnayi al-Ma'adin. As for the people of Yemen, it is reported that the Prophet ﷺ allocated Ali Malamah 8915. Al-Shafi'i reported that Muslim and Sa'id narrated from Ibn Juraij, so I asked Ata' and said to him, "The Prophet ﷺ is said to not have allocated the time for Dhatal 'Irq and the people of the East at that time." Ata' said, "That is what we heard, that he allocated the time for Dhatal 'Irq or Al-'Aqiq for the people of the East." He said, "There was no 'Iraq but it was for the people of the East, and he did not prefer anyone except the Prophet ﷺ but he refused except that the Prophet ﷺ allocated it. This is the correct view from Ata' from the Prophet ﷺ as a Mursal narration, and it has been agreed upon."  

أَنَّ رَسُولَ اللهِ ﷺ وَقَّتَ لِأَهْلِ الْمَدِينَةِ ذَا الْحُلَيْفَةِ وَلِأَهْلِ الْمَغْرِبِ الْجُحْفَةَ وَلِأَهْلِ الْمَشْرِقِ ذَاتَ عِرْقٍ وَلِأَهْلِ نَجْدٍ قَرْنًا وَمَنْ سَلَكَ نَجْدًا مِنْ أَهْلِ الْيَمَنِ وَغَيْرِهِمْ قَرْنَيِ الْمَعَادِنِ وَلِأَهْلِ الْيَمَنِ أَلَمْلَمَ 8915 قَالَ وَأَخْبَرَنَا الشَّافِعِيُّ أَنْبَأَ مُسْلِمٌ وَسَعِيدٌ عَنِ ابْنِ جُرَيْجٍ فَرَاجَعْتُ عَطَاءً فَقُلْتُ لَهُ إِنَّ النَّبِيَّ ﷺ زَعَمُوا لَمْ يُوَقِّتْ ذَاتَ عِرْقٍ وَلَمْ يَكُنْ أَهْلُ مَشْرِقٍ حِينَئِذٍ قَالَ كَذَلِكَ سَمِعْنَا أَنَّهُ وَقَّتَ ذَاتَ عِرْقٍ أَوِ الْعَقِيقَ لِأَهْلِ الْمَشْرِقِ قَالَ وَلَمْ يَكُنْ عِرَاقٌ وَلَكِنْ لِأَهْلِ الْمَشْرِقِ وَلَمْ يَعْزُهُ إِلَى أَحَدٍ دُونَ النَّبِيِّ ﷺ وَلَكِنَّهُ يَأْبَى إِلَّا أَنَّ النَّبِيَّ ﷺ وَقَّتَهُ هَذَا هُوَ الصَّحِيحُ عَنْ عَطَاءٍ عَنِ النَّبِيِّ ﷺ مُرْسَلًا وَقَدْ  

[Machine] "The Messenger of Allah ﷺ allocated a specific time for the people of Madinah, specifically Dhul-Hulayfah. He also allocated a time for the people of Sham, specifically Al-Juhfah, and for the people of Yemen and the people of Tihamah who gathered in Yalamlam. He also allocated a time for the people of Ta'if, which is in Najd region, and for the people of Iraq, specifically those from the Arab ethnic group."  

وَقَّتَ رَسُولُ اللهِ ﷺ لِأَهْلِ الْمَدِينَةِ ذَا الْحُلَيْفَةِ وَلِأَهْلِ الشَّامِ الْجُحْفَةَ وَلِأَهْلِ الْيَمَنِ وَأَهْلُ تِهَامَةَ مِنْ يَلَمْلَمَ وَلِأَهْلِ الطَّائِفِ وَهِيَ نَجْدٌ قَرْنًا وَلِأَهْلِ الْعِرَاقِ ذَاتَ عِرْقٍ  

[Machine] The Messenger of Allah ﷺ said, "The people of Madinah come from Dhul-Hulayfah, and the people of Sham and Egypt come from Juhaafah, and the people of Yemen come from Yalamlam, and the people of Iraq come from Dhat al-Irq."  

قَالَ رَسُولُ اللهِ ﷺ يُهِلُّ أَهْلُ الْمَدِينَةِ مِنْ ذِي الْحُلَيْفَةِ وَأَهْلُ الشَّامِ وَمِصْرَ مِنَ الْجُحْفَةِ وَأَهْلُ الْيَمَنِ مِنْ يَلَمْلَمَ وَلِأَهْلِ الْعِرَاقِ ذَاتُ عِرْقٍ  

The Messenger of Allah ﷺ appointed al-Aqiq as the place for putting on ihram for the people of East. (Using translation from Abū Dāʾūd 1740)   

وَقَّتَ رَسُولُ اللهِ ﷺ لِأَهْلِ الْمَشْرِقِ الْعَقِيقَ  

[Machine] He narrated, "I came to the Prophet (PBUH) at 'Arafat, or he said, at Mina when the people were surrounding him. He said, 'The Bedouins used to come and when they saw him, they would say, "This is a blessed face." He mentioned the Hadith and said, 'The people of Yemen used to gather and collect its droplets, and the people of Iraq and the people of the east used to use its water to treat themselves.'  

حدَّثَهُ قَالَ أَتَيْتُ النَّبِيَّ ﷺ بِعَرَفَاتٍ أَوْ قَالَ بِمِنًى وَقَدْ أَطَافَ بِهِ النَّاسُ قَالَ وَتَجِيءُ الْأَعْرَابُ فَإِذَا رَأَوْهُ قَالُوا هَذَا وَجْهٌ مُبَارَكٌ وَذَكَرَ الْحَدِيثَ وَفِيهِ قَالَ فَوَقَّتَ لِأَهْلِ الْيَمَنِ يَلَمْلَمَ أَنْ يُهِلُّوا مِنْهَا وَذَاتَ عِرْقٍ لِأَهْلِ الْعِرَاقِ وَلِأَهْلِ الْمَشْرِقِ  

The Messenger of Allah ﷺ appointed Dhat Irq as the place for putting on ihram for the people of Iraq. (Using translation from Abū Dāʾūd 1739)   

أَنَّ رَسُولَ اللهِ ﷺ وَقَّتَ لِأَهْلِ الْمَشْرِقِ ذَاتَ عِرْقٍ  

Messenger of Allah ﷺ made Dhul-Huiaifa as the Miqat for the people of Medina; Al-Juhfa for the people of Sham; Qarn-al-Manazil for the people of Najd; and Yalamlam for the people of Yemen; and these Mawaqit are for the people at those very places, and besides them for those who come thorough those places with the intention of performing Hajj and ʿUmra; and whoever is living within these boundaries can assume lhram from the place he starts, and the people of Mecca can assume Ihram from Mecca. (Using translation from Bukhārī 1524)   

أَنَّ النَّبِيَّ ﷺ وَقَّتَ لِأَهْلِ الْمَدِينَةِ ذَا الْحُلَيْفَةِ وَلِأَهْلِ الشَّامِ الْجُحْفَةَ وَلِأَهْلِ نَجْدٍ قَرْنَ الْمَنَازِلِ وَلِأَهْلِ الْيَمَنِ يَلَمْلَمَ وَقَالَ هُنَّ لَهُمْ وَلِكُلِّ مَنْ أَتَى عَلَيْهِنَّ مِنْ غَيْرِهِمْ مِمَّنْ أَرَادَ الْحَجَّ وَالْعُمْرَةَ وَمَنْ كَانَ دُونَ ذَلِكَ فَمِنْ حَيْثُ أَنْشَأَ حَتَّى أَهْلُ مَكَّةَ مِنْ مَكَّةَ  

Messenger of Allah ﷺ had fixed Dhul Hulaifa as the Miqat for the people of Medina; Al-Juhfa for the people of Sham; and Qarn Ul-Manazil for the people of Najd; and Yalamlam for the people of Yemen. So, these (above mentioned) are the Mawaqit for all those living at those places, and besides them for those who come through those places with the intention of performing Hajj and ʿUmra and whoever lives within these places should assume Ihram from his dwelling place, and similarly the people of Mecca can assume lhram from Mecca. (Using translation from Bukhārī 1526)   

وَقَّتَ رَسُولُ اللهِ ﷺ لِأَهْلِ الْمَدِينَةِ ذَا الْحُلَيْفَةِ وَلِأَهْلِ الشَّامِ الْجُحْفَةَ وَلِأَهْلِ نَجْدٍ قَرْنَ الْمَنَازِلِ وَلِأَهْلِ الْيَمَنِ يَلَمْلَمَ فَهُنَّ لَهُنَّ وَلِمَنْ أَتَى عَلَيْهِنَّ مِنْ غَيْرِ أَهْلِهِنَّ مِمَّنْ يُرِيدُ الْحَجَّ وَالْعُمْرَةَ وَمَنْ كَانَ دُونَهُنَّ فَمُهَلُّهُ مِنْ أَهْلِهِ وَكَذَلِكَ حَتَّى أَهْلُ مَكَّةَ يُهِلُّونَ مِنْهَا لَفْظُ حَدِيثِ أَبِي عَبْدِ اللهِ الْحَافِظِ  

[Machine] He passed by his designated miqat without intending to perform Hajj or Umrah. Then, he appeared at a different branch of the miqat, either from Makkah or elsewhere. Then, he observed the sighting of the new moon, so he observed it and followed its ruling, as he narrated the hadith from the Prophet ﷺ regarding the specified times.  

أَنَّهُ مَرَّ بِمِيقَاتِهِ لَمْ يُرِدْ حَجًّا وَلَا عُمْرَةً ثُمَّ بَدَا لَهُ مِنَ الْفُرْعِ فَأَهَلَّ مِنْهَا أَوْ جَاءَ الْفُرْعَ مِنْ مَكَّةَ أَوْ غَيْرِهَا ثُمَّ بَدَا لَهُ الْإِهْلَالُ فَأَهَلَّ مِنْهَا وَهُوَ رَوَى الْحَدِيثَ عَنِ النَّبِيِّ ﷺ فِي الْمَوَاقِيتِ  

[Machine] He saw Ibn Abbas replying to those who violate the appointed times, except those who are prohibited.  

أَنَّهُ رَأَى ابْنَ عَبَّاسٍ ؓ يَرُدُّ مَنْ جَاوَزَ الْمَوَاقِيتَ غَيْرَ مُحْرِمٍ  

[Machine] He said, "Whoever forgets or neglects any of his rituals, let him spill blood."  

أَنَّهُ قَالَ مَنْ نَسِيَ مِنْ نُسُكِهِ شَيْئًا أَوْ تَرَكَهُ فَلْيُهْرِقْ دَمًا