Muslim

Hadith Commentary: Benefits and Issues: Everyone assumed the ihram from Dhu’l-Hulayfah for Hajj Ifrad (single Hajj). Later, when in the valley of ‘Aqiq the command for combining ‘Umrah with Hajj was given, the Prophet (sallallahu alayhi wa sallam) also combined ‘Umrah with Hajj. Ibn ‘Umar (radi Allahu anhu) described the initial situation, and Anas (radi Allahu anhu) described the later one. Therefore, there is no contradiction between the two narrations, because in hadith number 174, Ibn ‘Umar (radi Allahu anhu) himself has stated that the Prophet (sallallahu alayhi wa sallam) combined Hajj and ‘Umrah.

1:
This means that the Prophet sallallahu alayhi wa sallam proclaimed the talbiyah for both Hajj and Umrah together. The statement of Anas radi Allahu anhu is based on the fact that when he was commanded to combine Umrah with Hajj, it was said to him: ((Say: 'Umrah within Hajj')). On this basis, Anas narrated this report.

1795. Commentary: Among acts of worship, Hajj and Umrah are the only acts of worship for which the intention is proclaimed aloud. For all other acts of worship, a verbal intention is not established.

Benefits and Issues:
➊ After departing from Madinah Munawwarah, the intention of the Messenger of Allah (sallallahu alayhi wa sallam) was to perform Hajj Mufrad (Hajj only). However, when he entered into the state of ihram at Dhul-Hulayfah, he made the intention for Hajj Qiran.

➋ The intention (niyyah) for acts of worship is made in the heart, but in Hajj and ‘Umrah, expressing the intention verbally is Sunnah. For prayer (salah), fasting (sawm), and other acts, expressing the intention verbally is not established from the Sunnah.

Benefits and Issues:
➊
The Messenger of Allah (sallallahu alayhi wa sallam) departed from Madinah Munawwarah after performing the prayer of purification (taharah). He performed the ‘Asr prayer at Dhu’l-Hulayfah and then stayed there until morning. (Sunan Abi Dawud, Al-Manasik, Chapter: The Time of Entering Ihram, Hadith: 1773)

➋
There are differing statements among the noble Companions (radi Allahu anhum) regarding when the Messenger of Allah (sallallahu alayhi wa sallam) began to recite the Talbiyah. While discussing this topic, Abdullah ibn Abbas (radi Allahu anhu) said: When the Messenger of Allah (sallallahu alayhi wa sallam) set out for Hajj, after he prayed in the mosque of Dhu’l-Hulayfah, he made the intention for Ihram at that very place. Thus, when he finished the two rak‘ahs, he recited the Talbiyah for Hajj. Some people heard this Talbiyah from him and remembered it (that the Prophet sallallahu alayhi wa sallam began the Talbiyah in the mosque). Then he (sallallahu alayhi wa sallam) mounted (his camel), and when his she-camel stood up with him, he recited the Talbiyah. Some people saw him at that time (reciting the Talbiyah). The reason for this is that people were coming in groups, and they heard the Prophet (sallallahu alayhi wa sallam) reciting the Talbiyah when his she-camel stood up. So (later on) they said that the Messenger of Allah (sallallahu alayhi wa sallam) began to recite the Talbiyah when his she-camel stood up with him, and then the Messenger of Allah (sallallahu alayhi wa sallam) set out. When he ascended the elevated ground of Bayda’, he recited the Talbiyah. Some people saw him at that time (reciting the Talbiyah), so when narrating later, they said that the Prophet (sallallahu alayhi wa sallam) began to recite the Talbiyah when he reached the elevated ground of Bayda’. By Allah! He (sallallahu alayhi wa sallam) had already made the intention (by reciting the Talbiyah) at his place of prayer, then when his she-camel stood up with him, he recited the Talbiyah (aloud) again, and when he reached the elevated ground of Bayda’, he again recited the Talbiyah (aloud). (Sunan Abi Dawud, Al-Manasik, Chapter: On the Time of Entering Ihram, Hadith: 1770)

➌
The intention of the Messenger of Allah (sallallahu alayhi wa sallam) was for Hajj Qiran, so he began the Talbiyah by mentioning both Hajj and ‘Umrah. Those who did not have sacrificial animals with them, the Messenger of Allah (sallallahu alayhi wa sallam) ordered them to exit the state of Ihram after performing ‘Umrah.

It is understood that you had recited the Qur'an, and this is what is correct. At that time, this is what you could do. Only Hajj was at the beginning. The encouragement was given for tamattu‘.

(1) Ibn Umar radi Allahu anhu describes the initial situation, while Anas radi Allahu anhu describes the final one. It is evident that the final statement is the one that is considered authoritative.

(2) "You consider us mere children." That is, as if we did not properly preserve the matter like children. However, at the time of the Farewell Pilgrimage (Hajjat al-Wada’), Anas radi Allahu anhu was twenty years old. Ibn Umar radi Allahu anhu was approximately the same age. And a person who is twenty years old is not called a child.