The Book on Hajj

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Qutaybah narrated to us: al-Layth ibn Sa'd narrated to us, from Sa'id ibn Abi Sa'id al-Maqburi, from Abu Shurayh al-Adawi, who said to Amr ibn Sa'id as he was sending troops to Mecca: ‘Governor, allow me to tell you something the Messenger of Allah said the day after the Conquest. My ears heard it, my heart retained it, and my eyes saw him as he spoke: He praised and glorified Allah, then said, “Allah made Mecca sacred; people did not make it sacred. No one who believes in Allah and the Last Day may shed blood there or cut down its trees. If anyone invokes the Prophet's permission to fight there, tell him: Allah permitted His Messenger, but did not permit you. He permitted me for only an hour of a day, and its sanctity has now returned, as it was yesterday. Let those present convey this to those absent.”’

Abu Shurayh was asked what Amr ibn Sa'id had replied. He said: Amr told him, ‘I know this better than you, Abu Shurayh: the sanctuary does not protect a wrongdoer, someone fleeing after shedding blood, or someone fleeing after committing an offense.’ Abu Isa said another version says, ‘someone fleeing in disgrace.’ There are reports on this topic from Abu Hurayrah and Ibn Abbas. Abu Isa said: The hadith of Abu Shurayh is hasan sahih. Abu Shurayh al-Khuza'i's name was Khuwaylid ibn Amr; he was also called al-Adawi and al-Ka'bi. Abu Isa explained that ‘fleeing after an offense’ means that if someone commits a crime or sheds blood and then seeks refuge in the sanctuary, the prescribed punishment is still carried out.

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Qutaybah ibn Sa'id and Abu Sa'id al-Ashajj narrated to us, saying: Abu Khalid al-Ahmar narrated to us, from Amr ibn Qays, from Asim, from Shaqiq, from Abd Allah ibn Mas'ud, who said: The Messenger of Allah said, ‘Keep performing Hajj and Umrah one after the other, for they dispel poverty and sins just as a blacksmith's bellows remove impurities from iron, gold, and silver. The reward for an accepted Hajj is nothing less than Paradise.’

There are reports on this topic from Umar, Amir ibn Rabi'ah, Abu Hurayrah, Abd Allah ibn Hubshi, Umm Salamah, and Jabir. Abu Isa said: The hadith of Ibn Mas'ud is hasan sahih gharib through this chain.

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Ibn Abi Umar narrated to us: Sufyan ibn Uyaynah narrated to us, from Mansur, from Abu Hazim, from Abu Hurayrah, who said: The Messenger of Allah said, ‘Whoever performs Hajj without obscenity or sin will be forgiven for his previous sins.’

Abu Isa said: The hadith of Abu Hurayrah is hasan sahih. Abu Hazim was a man from Kufa of the Ashja' tribe. His name was Salman, a freedman of Azzah al-Ashja'iyyah.

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Muhammad ibn Yahya al-Quta'i al-Basri narrated to us: Muslim ibn Ibrahim narrated to us: Hilal ibn Abd Allah, the freedman of Rabi'ah ibn Amr ibn Muslim al-Bahili, narrated to us: Abu Ishaq al-Hamdani narrated to us, from al-Harith, from Ali, who said: The Messenger of Allah said, ‘Whoever has enough provision and a mount to carry him to the House of Allah, yet does not perform Hajj, may as well die a Jew or a Christian.’ This is because Allah says in His Book: ‘Pilgrimage to the House is a duty owed to Allah by all who can make their way to it.’

Abu Isa said: This is a gharib hadith. We know it only through this route, and there is criticism of its chain. Hilal ibn Abd Allah is unknown, and al-Harith is considered weak in hadith.

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Yusuf ibn Isa narrated to us: Waki' narrated to us: Ibrahim ibn Yazid narrated to us, from Muhammad ibn Abbad ibn Ja'far, from Ibn Umar, who said: A man came to the Prophet and asked, ‘Messenger of Allah, what makes Hajj obligatory?’ He replied, ‘Provision and a mount.’

Abu Isa said: This is a hasan hadith. Scholars act on it: when a person possesses provision and a mount, Hajj becomes obligatory for him. Ibrahim ibn Yazid was al-Khuzi al-Makki; some scholars criticized his memory.

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Abu Sa'id al-Ashajj narrated to us: Mansur ibn Wardan narrated to us, from Ali ibn Abd al-A'la, from his father, from Abu al-Bakhtari, from Ali ibn Abi Talib, who said: When the verse ‘Pilgrimage to the House is a duty owed to Allah by all who can make their way to it’ was revealed, people asked, ‘Messenger of Allah, every year?’ He remained silent. They asked again, ‘Every year?’ He said, ‘No. Had I said yes, it would have become obligatory.’ Then Allah revealed: ‘Believers, do not ask about things which, if they were disclosed to you, would distress you.’

There are reports on this topic from Ibn Abbas and Abu Hurayrah. Abu Isa said: The hadith of Ali is hasan gharib through this route. Abu al-Bakhtari's name was Sa'id ibn Abi Imran, also known as Sa'id ibn Fayruz.

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Abd Allah ibn Abi Ziyad al-Kufi narrated to us: Zayd ibn Hubab narrated to us, from Sufyan, from Ja'far ibn Muhammad, from his father, from Jabir ibn Abd Allah, that the Prophet performed three pilgrimages: two before the emigration and one after it, accompanied by an Umrah. He brought sixty-three sacrificial camels. Ali came from Yemen with the remainder, including a camel belonging to Abu Jahl with a silver ring in its nose. The Messenger of Allah slaughtered them and ordered that a piece be taken from each camel and cooked; he drank from their broth.

Abu Isa said: This is a gharib hadith from Sufyan; we know it only through Zayd ibn Hubab. I saw Abd Allah ibn Abd al-Rahman include this hadith in his books from Abd Allah ibn Abi Ziyad. I asked Muhammad about it, but he did not recognize it as a report of Sufyan from Ja'far, from his father, from Jabir, from the Prophet. I saw that he did not consider it well preserved. He said it is only narrated from Sufyan, from Abu Ishaq, from Mujahid, with the chain ending there.

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Ishaq ibn Mansur narrated to us: Habban ibn Hilal narrated to us: Hammam narrated to us: Qatadah said: I asked Anas ibn Malik, ‘How many times did the Prophet perform Hajj?’ He replied, ‘Once. He performed four Umrahs: one in Dhu al-Qi'dah, the Umrah of al-Hudaybiyyah, one with his Hajj, and the Umrah of al-Ji'ranah when he distributed the spoils of Hunayn.’

Abu Isa said: This is a hasan sahih hadith. Habban ibn Hilal was Abu Habib al-Basri, an eminent and trustworthy narrator; Yahya ibn Sa'id al-Qattan considered him trustworthy.

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Qutaybah narrated to us: Dawud ibn Abd al-Rahman al-Attar narrated to us, from Amr ibn Dinar, from Ikrimah, from Ibn Abbas, that the Prophet performed four Umrahs: the Umrah of al-Hudaybiyyah; the Umrah the following year; the Umrah of compensation, in Dhu al-Qi'dah; the Umrah at al-Ji'ranah; and the Umrah he performed with his Hajj.

There are reports on this topic from Anas, Abd Allah ibn Amr, and Ibn Umar. Abu Isa said: The hadith of Ibn Abbas is hasan gharib. Ibn Uyaynah narrated this hadith from Amr ibn Dinar, from Ikrimah, that the Prophet performed four Umrahs, without mentioning Ibn Abbas. Sa'id ibn Abd al-Rahman al-Makhzumi narrated this to us: Sufyan ibn Uyaynah narrated to us, from Amr ibn Dinar, from Ikrimah, with a report of similar meaning.

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Ibn Abi Umar narrated to us: Sufyan ibn Uyaynah narrated to us, from Ja'far ibn Muhammad, from his father, from Jabir ibn Abd Allah, who said: When the Prophet intended to perform Hajj, he announced it to the people and they gathered. When he reached al-Bayda', he entered ihram.

There are reports on this topic from Ibn Umar, Anas, and al-Miswar ibn Makhramah. Abu Isa said: The hadith of Jabir is hasan sahih.

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Qutaybah ibn Sa'id narrated to us: Hatim ibn Isma'il narrated to us, from Musa ibn Uqbah, from Salim ibn Abd Allah ibn Umar, from Ibn Umar, who said: ‘Al-Bayda' is where they falsely claim the Messenger of Allah entered ihram. By Allah, the Messenger of Allah entered ihram only beside the mosque, by the tree.’

Abu Isa said: This is a hasan sahih hadith.

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Qutaybah ibn Sa'id narrated to us: Abd al-Salam ibn Harb narrated to us, from Khusayf, from Sa'id ibn Jubayr, from Ibn Abbas, that the Prophet entered ihram after the prayer.

Abu Isa said: This is a hasan gharib hadith. We know no one besides Abd al-Salam ibn Harb who narrated it. Scholars recommend that a person enter ihram after prayer.

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Abu Mus'ab recited to us from the book of Malik ibn Anas, from Abd al-Rahman ibn al-Qasim, from his father, from A'ishah, that the Messenger of Allah performed Hajj alone.

There are reports on this topic from Jabir and Ibn Umar. Abu Isa said: The hadith of A'ishah is hasan sahih, and some scholars act on it. It is also narrated from Ibn Umar that the Prophet performed Hajj alone, as did Abu Bakr, Umar, and Uthman.

Qutaybah narrated this to us: Abd Allah ibn Nafi' al-Sa'igh narrated to us, from Ubayd Allah ibn Umar, from Nafi', from Ibn Umar, with this report. Abu Isa said: Sufyan said that performing Hajj alone is good, combining Hajj and Umrah is good, and tamattu' is good. Al-Shafi'i said the same. He preferred, in order, Hajj alone, then tamattu', then combining them.

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Qutaybah narrated to us: Hammad ibn Zayd narrated to us, from Humayd, from Anas, who said: I heard the Prophet say, ‘Here I am for Umrah and Hajj.’

There are reports on this topic from Umar and Imran ibn Husayn. Abu Isa said: The hadith of Anas is hasan sahih. Some scholars, including scholars of Kufa and others, adopted this view.

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Abu Musa Muhammad ibn al-Muthanna narrated to us: Abd Allah ibn Idris narrated to us, from Layth, from Tawus, from Ibn Abbas, who said: The Messenger of Allah, Abu Bakr, Umar, and Uthman performed tamattu'. The first to prohibit it was Mu'awiyah.

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Qutaybah narrated to us, from Malik ibn Anas, from Ibn Shihab, from Muhammad ibn Abd Allah ibn al-Harith ibn Nawfal, who heard Sa'd ibn Abi Waqqas and al-Dahhak ibn Qays discussing combining Umrah with Hajj. Al-Dahhak ibn Qays said, ‘Only someone ignorant of Allah's command would do that.’ Sa'd said, ‘What a terrible thing you have said, nephew!’ Al-Dahhak replied, ‘Umar ibn al-Khattab prohibited it.’ Sa'd said, ‘The Messenger of Allah did it, and we did it with him.’

Abu Isa said: This is a sahih hadith.

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Abd ibn Humayd narrated to us: Ya'qub ibn Ibrahim ibn Sa'd informed me: My father narrated to us, from Salih ibn Kaysan, from Ibn Shihab, that Salim ibn Abd Allah told him he heard a man from Syria ask Abd Allah ibn Umar about combining Umrah with Hajj. Ibn Umar said, ‘It is lawful.’ The Syrian replied, ‘Your father prohibited it.’ Ibn Umar said, ‘If my father prohibited it but the Messenger of Allah did it, whose command should we follow, my father's or the Messenger of Allah's?’ The man replied, ‘The Messenger of Allah's.’ Ibn Umar said, ‘The Messenger of Allah did it.’

This is a hasan sahih hadith. There are reports on this topic from Ali, Uthman, Jabir, Sa'd, Asma bint Abi Bakr, and Ibn Umar. Some scholars among the Prophet's Companions and others preferred combining Umrah with Hajj. This means entering ihram for Umrah during the months of Hajj, then remaining until performing Hajj. Such a pilgrim must offer whatever sacrificial animal is readily available; if unable, he must fast three days during Hajj and seven upon returning home. It is recommended that he fast the three days during the first ten days of Dhu al-Hijjah, with the last on the Day of Arafat. If he does not fast during those ten days, some scholars among the Prophet's Companions—including Ibn Umar and A'ishah—and Malik, al-Shafi'i, Ahmad, and Ishaq permitted fasting on the Days of Tashriq. Others said he should not fast on the Days of Tashriq; this is the view of the people of Kufa. Abu Isa said: Hadith scholars prefer combining Umrah with Hajj; this is the view of al-Shafi'i, Ahmad, and Ishaq.

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Ahmad ibn Mani' narrated to us: Isma'il ibn Ibrahim narrated to us, from Ayyub, from Nafi', from Ibn Umar, that the Prophet's talbiyah was: ‘Here I am, O Allah, here I am. Here I am; You have no partner; here I am. Surely all praise and blessing belong to You, and the dominion; You have no partner.’

There are reports on this topic from Ibn Mas'ud, Jabir, A'ishah, Ibn Abbas, and Abu Hurayrah. Abu Isa said: The hadith of Ibn Umar is hasan sahih. Some scholars among the Prophet's Companions and others act on it; this is the view of Sufyan, al-Shafi'i, Ahmad, and Ishaq. Al-Shafi'i said: If someone adds words glorifying Allah to the talbiyah, there is no harm, God willing, though I prefer that one limit himself to the Messenger of Allah's talbiyah. He said that additions glorifying Allah are permissible because Ibn Umar, who accurately preserved the Prophet's talbiyah, himself added: ‘Longing and devotion are toward You, as is all action.’

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Qutaybah narrated to us: al-Layth narrated to us, from Nafi', from Ibn Umar, who entered ihram and went on reciting: ‘Here I am, O Allah, here I am. Here I am; You have no partner; here I am. Surely all praise and blessing belong to You, and the dominion; You have no partner.’

Abd Allah ibn Umar said this was the talbiyah of the Messenger of Allah. Ibn Umar himself would add after the Prophet's talbiyah: ‘Here I am, here I am, at Your service. All good is in Your hands. Here I am; longing and devotion are toward You, as is all action.’ Abu Isa said: This is a hasan sahih hadith.

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Muhammad ibn Rafi' narrated to us: Ibn Abi Fudayk narrated to us. Ishaq ibn Mansur narrated to us: Ibn Abi Fudayk informed us, from al-Dahhak ibn Uthman, from Muhammad ibn al-Munkadir, from Abd al-Rahman ibn Yarbu', from Abu Bakr al-Siddiq, that the Prophet was asked, ‘Which Hajj is best?’ He replied, ‘The loud recitation of the talbiyah and the slaughtering of sacrificial animals.’