A hadith like this has been transmitted by Ibn 'Umar (Allah be pleased with both of them), but he did not make mention of (the words):" During the month of Ramadan."

Abdullah bin 'Umar (RA) reported that the Arabs of pre-Islamic days used to observe fast on the day of Ashura and the Messenger of Allah (ﷺ) observed it and the Muslims too (observed it) before fasting in Ramadan became obligatory. But when it became obligatory, the Messenger of Allah (ﷺ) said: 'Ashura is one of the days of Allah, so he who wished should observe fast and he who wished otherwise should abandon it.

Ibn 'Umar (RA) said that the day of 'Ashura was mentioned before the Messenger of Allah (ﷺ) (may peace he upon him). Thereupon the Messenger of Allah, (ﷺ) said: That was a day on which the people of pre-Islamic days used to observe fast. So he who amongst you likes to observe fast should do so, and he who does not like it should abandon it.

Abdullah bin 'Umar (Allah be pleased with both of them) reported that he heard the Messenger of Allah (ﷺ) say about the day of Ashura: It is a day on which the people of pre-Islamic days observed fast. So he who liked to fast on this day should do so, and he who liked to abandon it should abandon it. 'Abdullah (RA) did not observe fast except when it coincided (with the days when he was in the habit of observing voluntary fasts during every month).

Abdullah bin 'Umar (RA) reported that the day of 'Ashura was mentioned before the Apostle of Allah (ﷺ) and he narrated a hadith like one (narrated above).

Ibn 'Umar (RA) reported that some persons among the Companions of the Apostle of Allah (ﷺ) were shown Lailat- ul-Qadr while sleeping in the last week (of Ramadan). Thereupon Allah's Messenger (ﷺ) said: I see that your dreams agree regarding the last week; so he who wants to seek it should seek it in the last week (during the night).

Ibn 'Umar (Allah be pleased with both of them) reported that the Apostle of Allah (ﷺ) used to observe i'tikaf in the last ten days of Ramadan.

'Abdullah bin 'Umar (RA) (Allah be pleased with both of them) reported that the Messenger of Allah (ﷺ) used to observe i'tikaf in the last ten days of Ramadan. Nafi' said:'Abdullah (RA) showed me the place in the mosque where the Messenger of Allah (ﷺ) used to observe i'tikaf.

Ibn 'Umar (RA) reported that a person asked the Messenger of Allah (ﷺ) what a Muhrim should put on as dress. Thereupon the Messenger of Allah (ﷺ) said: Do not put on a shirt or a turban, or trousers or a cap, or leather stockings except one who does not find shoes; he may put on stockings but he should trim them below the ankles. And do not wear clothes to which saffron or wars is applied.

Ibn 'Umar (RA) reported that the Messenger of Allah (ﷺ) said: The people of Madinah should enter upon the state of Ihram at Dhu'l-Hulaifa, and people of Syria at Juhfa, and people of Najd at Qarn (al-Manazil), and 'Abdullah (further) said: It has reached me that the Messenger of Allah (ﷺ) also said: The people of Yemen should enter upon the state of Ihram at 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.

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.

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.

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."

Ibn 'Umar reported that Allah's Messenger (ﷺ) used to come out (of Madinah) by way of al-Shajarah and entered it by the way of al-Mu'arras and whenever he entered Makkah, he entered it from the upper side and went out of it from the lower side.

Ibn 'Umar (RA) reported that Allah's Messenger may peace be upon him) spent the night at Dhi Tuwa till it was dawn and then entered Makkah. 'Abdullah (b. 'Umar) himself did like it. And in the narration transmitted by Ibn Sa'id (the words are): Until he observed the dawn prayer. Yahya (another narrator) said: Until it was dawn.

Nafi' reported that Ibn 'Umar (RA) did not enter Makkah without spending the night at Dhi Tuwa until it was dawn, when he took a bath, and then entered Makkah in the morning, and made a mention that Allah's Apostle (ﷺ) did that.

Abdullah (b. 'Umar) reported that whenever Allah's Messenger (ﷺ) entered Makkah, he got down at Dhi Tuwa and spent the night there until he observed the dawn prayer. And Allah's Messenger (ﷺ) observed this prayer on a rough hillock, and not in the mosque which had been then built there, but to the lower side of it (the mosque) on a hillock.

Nafi' reported that'Abdullah (b. 'Umar) informed him that Allah's Messenger (ﷺ) turned his face to the two hillocks which intervened between him and the long mountain by the side of the Ka’bah, and the mosque which had been built there was thus on the left of the hillock. Allah's Messenger's (ﷺ) place of prayer was lower than the black hillock, at a distance of ten cubits or near it. He (ﷺ) would then observe prayer facing these two hillocks of the long mountain that is intervening between him and the Ka’bah.

Nafi' reported on the authority of Ibn 'Umar (RA) that when Allah's Messenger (ﷺ) circumambulated the House, while observing the first circumambulation, he walked swiftly in three (circuits), and walked in four circuits, and ran in the bottom of the valley as he moved between al-Safa and al-Marwah. Ibn 'Umar (RA) also used to do like this.

Ibn'Umar (RA) reported that when Allah's messenger (ﷺ) circumambulated in Hajj and 'Umrah he walked swiftly in the first three circuit about the House, and then walked in four circuits, and then observed two rak'ahs of prayer, and then ran between al-Safa and al-Marwah.

Nafi' reported on the authority of Ibn 'Umar (RA) that Allah's Messenger (ﷺ) walked swiftly from stone to stone in three circuits and walked (normally) in four.

Nafi' reported that Ibn 'Umar (RA) (Allah he pleased with them) walked swiftly from stone to stone, and stated that Allah's Messenger (ﷺ) did like this.

Nafi' reported on the authority of 'Abdullah (RA) that Allah's Messenger (ﷺ) did not touch but the Stone and the Yamani corner.