Salim bin 'Abdullah bin 'Umar bin al-Khattab (RA) reported his father as saying: I heard the Messenger of Allah (ﷺ) as saying that the people of Madinah should enter upon the state of Ihram at Dhu'l- Hulaifa, the people of Syria at Mahya'a and that is Juhfa, and the people of Najd at Qarn (al-Manazil). 'Abdullah bin 'Umar (RA) said: (I did not hear it myself from him) but heard from them saying that the Messenger of Allah (ﷺ) had (also) said: The people of Yemen should enter upon the state of Ihram at Yalamlam.

Abu Zubair heard Jabir bin 'Abdullah (RA) as saying as he was asked about (the place for entering upon the) state of Ihram: I heard (and I think he carried it directly to the Apostle of Allah (ﷺ) ) him saying: For the people of Madinah Dhu'l-Hulaifa is the place for entering upon the state of Ihram, and for (the people coming through the other way, i. e. Syria) it is Juhfa; for the people of Iraq it is Dbat al-'Irq; for the people uf Najd it is Qarn (al-Manazil) and for the people of Yemen it is Yalamlam.

'Abdullah bin 'Umar (RA) reported that the Talbiya of the Messenger of Allah (ﷺ) was this: Here I am at Thy service. O Allah, here I am at Thy service, here I am at Thy service. There is no associate with Thee; here I am at Thy service. Verily all praise and grace is due to Thee, and the sovereignty (too). There is no associate with Thee. He (the narrator) further said that 'Abdullah bin 'Umar (RA) made this addition to it: Here I am at Thy service; here I am at Thy service; ready to obey Thee, and good is in Thy Hand; here I am at Thy service; unto Thee is the petition, and deed (is also for Thee).

'Abdullah bin 'Umar (RA) reported that the Messenger of Allah (ﷺ) entered upon the state of Ihram near the mosque at Dhu'l-Hulaifa as his camel stood by it and he said: Here I am at Thy service, O Lord; here I am at Thy service: here I am at Thy service. There is no associate with Thee. Here I am at Thy service. All praise and grace is due to Thee and the sovereignty (too). There is no associate with Thee. They (the people) said that 'Abdullah bin 'Umar said that that was the Talbiya of the Messenger of Allah (ﷺ) . Nafi' said: 'Abdullah (RA) made this addition to it: Here I am at Thy service; here I am at Thy service; ready to obey Thee. The Good is in Thy Hand. Here I am at Thy service. Unto Thee is the petition and deed (is also for Thee).

Ibn 'Umar (RA) reported: I immediately learnt Talbiya from the Messenger of Allah (ﷺ) , and he then narrated the hadith.

'Abdullah bin 'Umar (RA) reported: I heard the Messenger of Allah (ﷺ) pronouncing Talbiya with compacted hair: Here I am at Thy service. O Allah: here I am at Thy service; here I am at Thy service. There is no associate with Thee; here I am at Thy service. Verily all praise and grace is due to Thee and the Sovereignty (too). There is no associate with Thee; and he did not make any addition to these words. 'Abdullah bin 'Umar (RA) (further) said: The Messenger of Allah (ﷺ) used to offer two rak'ahs of prayer at Dhu'l-Hulaifa and then when his camel stood up with him on its back near the mosque at Dhu'l-Hulaifa, he pronounced these words (of Talbiya). And 'Abdullah bin 'Umar (RA) said that 'Umar bin Khattab (RA) pronounced, the Talbiya of the Messenger of Allah (ﷺ) in these words of his (Prophet's words) and said: Here I am at Thy service, O Lord; here I am at Thy service, ready to obey Thee, and good is in Thy Hand, Here I am at Thy service. Unto Thee is the petition and deed (is also for Thee).

Salim bin 'Abdullah (RA) reported that he heard his father saying: This place Baida' is for you that about which you attribute lie to the Messenger of Allah (ﷺ) . And the Messenger of Allah (ﷺ) did not enter upon the state of Ihram but near the mosque at Dhu'l- Hulaifah.

Salim reported that when it was said to Ibn 'Umar (RA) that the state of Ihram (commences from) al-Baida' he said: Al-Baida', you attribute lie about it to the Messenger of Allah (ﷺ) . And the Messenger of Allah (ﷺ) did not enter upon the state of Ihram but near the-tree when his camel stood up with him.

'Ubaid bin Juraij said to 'Ahdullah bin 'Umar (RA) : 'Abdul Rahman, I find you doing four things which I do not see anyone among your companions doing. He said: Son of Juraij, what are these? Thereupon he said: You (while circumambulating the Ka’bah) do not touch but the two pillars situated on the side of Yaman (south), and I find you wearing the sandals of tanned leather, and I find you with dyed beard and head, and I also found that, when you were at Makkah, the people pronounced Talbiya as they saw the new moon (Dhu'l-Hijja), but you did not do it till the 8th of Dhu'l-Hijja. Upon this 'Abdullab bin 'Umar said: So far as the touching of the pillars is concerned, I did not see the Messenger of Allah (ﷺ) touching them but only those situated on the side of Yaman. So far as the wearing of the shoes of tanned leather is concerned, I saw the Messenger of Allah (ﷺ) wearing shoes without hair on them, and he wore them with wet feet after performing ablution, and I like to wear them. So far as the yellowness is concerned, I saw the Messenger of Allah (ﷺ) dyeing (head, beard and cloth) with this colour and I love to dye (my head, beard or cloth) with this colour. And so far as the pronouncing of Talbiya is concerned, I did not see the Messenger of Allah (ﷺ) pronouncing it until his camel proceeded on (to Dhu'l-Hulaifa).

'Ubaid bin Juraij reported: I remained in the company of 'Abdullah bin 'Umar bin al-Khattab (RA) its twelve Hajjs and 'Umrahs and I said to him: I saw four characteristics (peculiar in you), and the rest of the hadith is the same except the case of Talbiya. There he offered the narration given by al-Maqburi and he stated the facts excepting the one given above.

Ibn 'Umar (RA) reported that the Messenger of Allah (ﷺ) pronounced Talbiya in Dhu'l-Hulaifa as he put his feet in the stirrup and his camel stood up and proceeded.

Ibn 'Umar (RA) reported that the Apostle of Allah (ﷺ) pronounced Talbiya as his camel stood up.

'Abdullah bin 'Umar reported: I saw the Messenger of Allah (ﷺ) riding on his camel at Dhu'l-Hulaifa and pronouncing Talbiya as it stood up with him.

'Abdullah bin 'Umar (RA) reported that the Messenger of Allah (ﷺ) spent the night at Dhu'l-Hulaifa while commencing (the rites of) Pilgrimage and he observed prayer in the mosque.

Salim reported on the authority of his father (RA) that the Apostle of Allah (ﷺ) said: Five are the (beasts) which if one kills them in the precincts of the Ka’bah or in the state of Ihram entail no sin: rat, scorpion, crow, kite and voracious dog. In another version the words are: "as a Muhrim and in the state of Ihram".

Hafsa, the wife of Allah's Apostle (ﷺ) , reported Allah's Messenger (ﷺ) having said this: There are five beasts, all of them are vicious and harmful and there is no sin for one who kills them (and these are): scorpion, crow, kite, rat and voracious dog.

Zaid bin Jubair reported: A person asked Ibn 'Umar (RA) which beast a Muhrim could kill. Thereupon he said: One of the wives of Allah's Apostle (ﷺ) told me: He (the Holy Prophet) commanded to kill rat, scorpion, kite, voracious dog and crow.

Zaid bin Jubair reported: A person asked Ibn 'Umar which beast a Muhrim could kill, whereupon he said: One of the wives of Allab's Apostle (ﷺ) told me: He (the Holy Prophet) commanded to kill voracious dog, rat, scorpion, kite, crow, and snake (and this is allowed) likewise in prayer.

Ibn 'Umar (RA) reported Allah's Messenger (ﷺ) as saying: Five are the beasts for killing which there is no sin for the Muhrim: crow, kite, scorpiou, rat and voracious dog.

Ibn Juraij reported: I said to Nafi (RA) : What is that which you heard Ibn 'Umar (RA) declaring permissible for a Muhrim to kill some of the beasts? Nafi, said to me that 'Abdullah had reported: I heard Allah's Messenger (ﷺ) as saying: Five are the beasts in killing which or their being killed, there is no sin: crow, kite, scorpion, rat and voracious dog.

This hadith has been narrated on the authority of Ibn 'Umar through be upon him) as saying: "Five (are the beasts) in killing which or their being killed in the precinct of the Ka’bah there is no sin." The rest of the hadith is the same.

This hadith has been narrated on the authority of Ibn 'Umar (peace be upon him) as saying: "Five (are the beasts) in killing which or their being killed in the precinct of the Ka’bah there is no sin." The rest of the hadith is the same.

'Abdullah bin 'Umar (RA) reported Allah's Messenger (ﷺ) as saying: Five (are the animals) which, if one kills them In the state of Ihram, entail no sin for one (who does it): scorpion, rat, voracious dog, crow and kite.

Abdullah bin 'Umar (RA) reported: Allah's Messenger (ﷺ) observed Tamattu' in Hajjat-ul-Wada'. He first put on Ihram for 'Umrah and then for Hajj. and then offered animal sacrifice. So he drove the sacrificial animals with him from Dhu'l-Hulaifa. Allah's Messenger (ﷺ) commenced Ihram of 'Umrah and thus pronounced Talbiya for 'Umrah. and then (put on Ihram for Hajj) and pronounced Talbiya for Hajj. And the people performed Tamattu' in the company of Allah's Messenger (ﷺ) . They put on Ihram for 'Umrah (first) and then for Hajj. Some of them had sacrificial animals which they had brought with them, whereas some of them had none to sacrifice. So when Allah's Messenger (ﷺ) came to Makkah, he said to the people: He who amongst you has brought sacrificial animals along with him must not treat as lawful anything which has become unlawful for him till he has completed the Hajj; and he, who amongst you has not brought the sacrificial animals should circumambulate the House, and run between al-Safa' and al-Marwah and clip (his hair) and put off the Ihram, and then again put on the Ihram for Hajj and offer sacrifice of animals. But he who does not find the sacrificial animal, he should observe fast for three days during the Hajj and for seven days when he returns to his family. Allah's Messenger (ﷺ) circumambulated (the House) when he came to Makkah: he first kissed the corner (of the Ka’bah containing the Black Stone), then ran in three circuits out of seven and walked in four circuits. And then when he had finished the circumambulation of the House he observed two rak'ahs of prayer at the Station (of Ibrahim), and then pronounced Salaam (for concluding the rak'ahs), and departed and came to al-Safa' and ran seven times between al-Safa' and al-Marwah. After that he did not treat anything as lawful which had become unlawful till he had completed his Hajj and sacrificed his animal on the day of sacrifice (10th of Dhu'l-Hijja). and then went back quickly (to Makkah) and performed circumambulation of the House (known as tawaf ifada) after which all that was unlawful for him became lawful; and those who had brought the sacrificial animals along with them did as Allah's Messenger (ﷺ) had done.

Hafsa (Allah be pleased with her), the wife of Allah's Apostle (ﷺ) , said: Messenger of Allah. what about people who have put off Ihram whereas you have not put it off after your 'Umrah? He said: I have stuck my hair and have driven my sacrificial animal, and would not, therefore, put off Ihram until I have sacrificed the animal.

Hafsa (Allah be pleased with her) reported: I said: Messenger of Allah (ﷺ) what is the matter with you that you have not put off Ihram? The rest of the hadith is the same.

Hafsa (Allah be pleased with her) reported: I said to Allah's Messenger (ﷺ) : What is the matter with people that they have put off Ihram, whereas you have not put it off after your 'Umrah'? He said: I have driven my sacrificial animal and stuck my hair, and it is not permissible for me to put off Ihram unless I have completed the Hajj.

Hafsa (Allah be pleased with her) said: Messenger of Allah; the rest of the hadith is the same and (the concluding words of the Holy Prophet): "I won't put off Ihram until I have sacrificed the animal."

Hafsa (Allah be pleased with her) said that Allah's Apostle (ﷺ) commanded his wives that they should put off Ihram during the year of Hajj (at-ul-Wada') whereupon she (Hafsa) said: What hinders you that you have not put off Ihram? Thereupon he said: I have stuck my hair and driven my sacrificial animal along with me and it is not permissible to put off Ihram (under this condition until I have sacrificed the animal.

Nafi' reported that 'Abdullah bin 'Umar (RA) set out for 'Umrah during the turmoil, and he said: If I am detained (from going to) the House, we would do the same as we did with Allah's Messenger (ﷺ) . So he went out and put on Ihram for 'Umrah and moved on until he reached al-Baida'. He turned towards his Companions and said: There is one command for both of them and I call you as my witness (and say) that verify I have made Hajj with 'Umrah compulsory for me. He proceeded until, when he came to the House, he circumambulated it seven times and ran between al-Safa' and al-Marwah seven times, and made no addition to it and thought it to be sufficient for him and offered sacrifice.

Nafi' reported that 'Abdullah bin 'Abdullah and Salim bin'Abdullah said to 'Abdullah (b. 'Umar) at the time when Hajjaj came to fight against Ibn Zubair: There would be no harm if you do not (proceed) for Hajj this year, for we fear that there would be fight among people which would cause obstruction between you and the House, whereupon he said: If there would be obstruction between me and that (Ka’bah), I would do as Allah's Messenger (ﷺ) did. I was with him (the Holy Prophet) when the infidels of Quraish caused obstructions between him (the Holy Prophet) and the House. I call you as my witness (to the fact) that I have made 'Umrah essential for me. He proceeded until he came to Dhu'l-Hulaifa and pronounced Talbiya for 'Umrah, and said: If the way Is clear forme, I would then complete my 'Umrah but If there is some obstruction between me and that (the Ka’bah). I would then do what Allah's Messenger (ﷺ) had done (at the occasion of Hudaibiya), and I was with him (the Holy Prophet). and then recited: "Verily in the Messenger of Allah, there is a model pattern for you" (xxxiii. 21). He then moved on until he came to the rear side of al-Baida' and said: There is one command for both of them automatically) (Hajj and 'Umrah). If I am detained (in the performance) of 'Umrah, I am ( automatically detained (in the performance) of Hajj (too). I call you as witness that Hajj along with 'Umrah I had made essential for me. (I am performing Hajj and 'Umrah as Qiran.) He then bought sacrificial animals at Qudaid and then circumambulated the House and ran between al-Safa' and al-Marwah once (covering both Hajj and 'Umrah), and did not put off Ihram until on the Day of Sacrifice in the month of Dhu'l-Hijja.

Nafi' reported that Ibn 'Umar (RA) intended to go to Hajj (during the year) when Hajjaj attacked Ibn Zubair, and he narrated the account as (narrated above), and he used to say at the end of the hadith: He who combines Hajj with 'Umrah, for him one single circumambulation is sufficient, and he did not put off Ihram until he had completed both of them.

Nafi' reported that Ibn 'Umar (RA) intended to go for Hajj during the year when Hajjaj attacked Ibn Zubair. It was said to him: There is a state of war between people and we fear that they would detain you, whereupon he ('Abdullah bin 'Umar (RA) ) said: "Verily in the Messenger of Allah (ﷺ) there is a model pattern for you." I would do as Allah's Messenger (ﷺ) did. I call you as witness that I have undertaken to perform 'Umrah. He then set out until, when he reached the rear side of al-Baida', he said: There is one command both for Hajj and 'Umrah. So bear witness. Ibn Rumh said: I call you as witness that I have undertaken to perform my Hajj along with my 'Umrah (i.e.) I am performing both of them as Qiran), and he offered the sacrifice of animals which he had bought at Qudaid. He then proceeded pronouncing Talbiya for both of them together until he reached Makkah, He circumambulated the House. And (ran) between al-Safa' and al-Marwah and made no addition to it. He neither sacrificed the animal, nor got his head shaved, nor got his hair clipped, nor did he make anything lawful which was unlawful (due to Ihram) until it was the Day of Sacrifice (10th of Dhu'l-Hijja). He then offered sacrifice, and got his hair cut, and saw that circumambulation of Hajj and 'Umrah was complete with the first circumambulation. Ibn 'Umar said: This is how Allah's Messenger (ﷺ) had done.

This hadith has been narrated from Ibn 'Umar (RA) through another chain of transmitters except with (this variation) that Allah's Apostle (ﷺ) was mentioned in the first part of the hadith, i.e. when it was said to him: They would bar you (from going) to the House. He said: In that, case I would do what Allah's Messenger (ﷺ) had done. He did not mention at the end of this hadith (i. e. these words): "This is how the Messenger of Allah (ﷺ) had done," as it Is narrated by al-Laith.

Nafi' thus reported on the authority of Ibn 'Umar (RA): We entered into the state of Ihram with Allah's Messenger (ﷺ) for Hajj Mufrad and in the narration of Ibn 'Aun (the words are): "Allah's Messenger (ﷺ) entered into the state of Ihram (with the intention) of Hajj Mufrad."

Anas (RA) said: I heard Allah's Apostle (ﷺ) (way peace be upon him) pronouncing Talbiya for both Hajj and 'Umrah. Bakr (one of the narrators) said: I narrated it to Ibn 'Umar, whereupon he said: He (the Holy Prophet) pronounced the Talbiya for Hajj alone. I met Anas and narrated to him the words of Ibn 'Umar, whereupon he said: You treat us not but only as children. I heard Allah's Messenger (ﷺ) pronouncing Talbiya both for 'Umrah and Hajj.

Abu Hurairah (RA) reported: While I was sitting in the company of Ibn 'Umar, a person came to him and said: Is it right for me to circumambulate the House before I come to stay (at 'Arafat)? Ibn 'Umar said: Yes. whereupon he said: Ibn Abbas (RA) , however, says: Do not circumambulate the House until you come to stay at 'Arafat. Thereupon Ibn 'Umar said: Allah's Messenger (ﷺ) performed the Hajj and circumambulated the House before coming to stay (at 'Arafat). If you say the Truth, is it more rightful to follow the saying of the Prophet (ﷺ) or the words of Ibn Abbas (RA) ?

Abu Hurairah (RA) reported: A person asked Ibn 'Umar (RA) : May I circumambulate the House, whereas I have entered into the state of Ihram for Hajj? Thereupon he said: What prevents you from doing it? He said: I saw the son of so and so showing disapproval of it, and you are dearer to us as compared with him. And we see that he is allured by the world, whereupon he said: Who amongst you and us is not allured by the world? And said (further): 'We saw that Allah's Messenger (ﷺ) put on Ihram for Hajj and circumambulated the House and run between al Safa' and al-Marwah. And the way prescribed by Allah and that prescribed by His Apostle (ﷺ) deserve more to be followed than the way shown by so and so, if you speak the truth.

Amr bin Dinar said: We asked Ibn 'Umar (RA) about a person who came for 'Umrah and circumambulated the House, but he did not run between al-Safa' and al-Marwah, whether he is allowed to (put off Ihram) and have intercourse with his wife. He replied: Allah's Messenger (ﷺ) circumambulated the House seven times and offered two rak'ahs of prayer after staying (at 'Arafat), and ran between al-Safa and al-Marwah seven times. "Verily there is in Allah's Messenger a model pattern for you" (xxxill. 21).

This hadith is narrated by another chain of transmitters.