Musnad Ishaq

Benefits:
From the aforementioned ahadith, it is understood that performing ‘umrah during the months of Hajj is permissible. Allamah Waheed al-Zaman rahimahullah, under the explanation of this hadith, has written an inspiring discourse. He says that when the noble Companions (radi Allahu anhum) asked: ((Yā Rasūlallāh, ayyul-hill? Qāla: al-hillu kulluhu.)) That is, “O Messenger of Allah, after performing ‘umrah, what becomes lawful for us?” The Prophet sallallahu alayhi wa sallam replied: “Everything—that is, all those things which were prohibited during the state of ihram now become permissible.” They thought perhaps intercourse with women would not be permissible, just as after stoning (rami), shaving (halq), and sacrifice (qurbani), all things become permissible except intercourse, which is not allowed until the tawaf al-ziyarah is performed. So the Prophet sallallahu alayhi wa sallam clarified that no, even relations with women become permissible.

In another narration, it is mentioned that some of the Companions had hesitation in this matter, and some among them even said: “Shall we go for Hajj in such a state that semen is dripping from our private parts?” When the Prophet sallallahu alayhi wa sallam saw their condition, he was greatly distressed that he gives a command and they hesitate in its execution and begin to whisper among themselves. However, those Companions who were strong in faith immediately acted upon the instruction of the Prophet sallallahu alayhi wa sallam, performed ‘umrah, and exited the state of ihram. Whatever the Prophet sallallahu alayhi wa sallam commands is the command of Allah, and the purpose of bearing all this effort and hardship is only the pleasure of Allah and His Messenger. Exiting ihram after ‘umrah is a small matter; whatever command he gives, its fulfillment is our true felicity. In whatever he commands lies the pleasure of Allah, even if the whole world speaks against it—their words and thoughts are for them. We must remain with our Prophet sallallahu alayhi wa sallam until our last breath. If, hypothetically, another mujtahid, imam, pir, murshid, dervish, or qutb becomes displeased with us for following the Prophet sallallahu alayhi wa sallam, we do not care in the least about their displeasure. On the Day of Judgment, the compassionate shade of our Prophet will suffice for us; all the awliya, dervishes, ghawth, qutb, mujtahid, and imams are but humble shoe-bearers in that court. Should we try to please the shoe-bearers or our leader?

“Allāhumma salli ‘alā Muhammad wa ‘alā āli Muhammad wa ‘alā ashābihi, warzuqnā shafā‘atahu yawmal-qiyāmah, wahshurnā fī zumrat ittibā‘ihi, wathabbitnā ‘alā mutāba‘atihi wal-‘amali bisunnatihi, amīn.”